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GOSPEL SERMONS 


-BY- 


Christian Ministers. 


EDITED 


-BY- 


ASA W. COAN, 


EDITOR OF THE HERALD OF GOSPEL LIBERTY. 




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DAYTON, OHIO: 

■CHRISTIAN PUBLISHING ASSOCIATION, 

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Rev. C. W. Garoutte, Publisher. 


1881. 





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SEP 24 1957 


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PREFACE. 


This book is the consummation of a purpose long cherished. 

Each sermon reflects the author’s own opinion. No one contributor is 
in any way responsible for the views of any other. Each writer selected his 
own subject and treated it according to his own convictions and concep¬ 
tions of truth. The biographical sketches were prepared, in most cases,* 
by friends of the authors. Some of them were written by the editor. They 
are necessarily brief. The writer of the first sermon in the book preferred 
not to be represented by a biographical sketch. Of his appearance his 
portrait will speak. Of his good taste, good spirit, learning and ability, 
his sermon will bear testimony. 

It is hoped that the book will prove to be a fair representation of that 
unity in variety peculiar to the Christian movement from which it pro¬ 
ceeds. 

The editor desires to express his gratitude to those ministers who have 
so kindly responded to his request for the discourses which make up the 
■volume. 

Invoking the benediction of the Most High upon its mission, we send it 
forth to preach the everlasting gospel when the pens of those who wrote it 
shall be taken up no more, and their voices silent forever. 


A. W. C. 























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TABLE OF. CONTENTS 


PAGE. 


HISTORICAL SERMON. By Rev. B. S. Batchelor. Text:— 
“Thus saith the Lord, Stand ye in the ways, and see, and ask 
for the old paths, where is the good way, and walk therein, 
and ye shall'find rest for your souls.” —Jeremiah 6: 16. 9 

THE LIVING PRESENT. By &ev. J. C. Burgdorf. Text:— 

“ Why seek ye the living among the dead? He is not here, 
but is risen.”— Luke 24: part of 5 and 6. 29 


THINGS SECRET AND REVEALED. By Rev. H. M. Eaton. 
Text:—“The secret things belong unto the Lord our God: but 
those things which are revealed belong unto us and to our chil¬ 
dren forever, that we may do all the words of this law.”— 


Deuteronomy 29: 29.!.. 41 

FAITH IN CHRIST. By Rev. I. C. Goff, D. D. Text:—“Dost 

thou believe on the Son of God?”— John 9: 35. 59- 

CHRIST IN THE SOUL. By Rev. Ellen G. Gustin. Text:— 


“To whom God would make known what is the riches of the 
glory of this mystery among the gentiles, which is Christ in 


you.”— Colossians 1: 27. 77 

CHRIST AN AUTHORITY IN RELIGION. By Rev. E. W. 
Humphreys. Text:—“For he taught them as one having 
authority, and not as the scribes.”— Matthew 7: 29. 84 

LIFE AND IMMORTALITY. By Rev. Moses Kidder. Text:— 
“Who hath abolished death, and hath brought life and im¬ 


mortality to light through the gospel.” —II. Timothy 1: 10.. 105, 

THE GOSPEL FEAST. By Rev. Josiah Knight. Text:—“And 
in this mountain shall the Lord of hosts make unto all people 
a feast of fat things, a feast of wines on the lees, of fat things 
full of marrow, of wines on the lees well refined. And he 
will destroy in this mountain the face of the covering cast over 
all people, and the vail that is spread over all nations. He 
will swallow up death’in victory; and the Lord God will wipe 
away tears from off all faces; and the rebuke of his people 
shall be taken away from off alt the earth: for the Lord hath 
spoken it.”— Isaiah 25: 6-8..... n& 










CONTENTS. 


PAGE. 

THE DANGER OF WORLDLY PROSPERITY. By Rev. D. A. 
Long. Text:—The prosperity of fools shall destroy them.”— 
Proverbs i: 32.... 135 

RELIGION NOT AN EMOTION, B'UT A LIFE. By Rev. A. 

L. McKinney. Text:—“Pure religion and undefiled before 
God and the Father is this, To visit the fatherless and widows 
in their affliction, and to keep himself unspotted from the 
world.” —James i: 27. 152 

CHRIST’S LIFE A MEANS OF SALVATION. By Rev. D. E. 
Millard. Text:—“And being made perfect, he became the 
author of eternal salvation unto*all them that obey him.”— 


Hebrews 5: 9... 168 

DOCTRINE OF GRACE. By Rev, E. Mudge. Text:—“For ye 

. are not under the law, but under grace.”— Romans 6 : 14.... 185 

NATHAN’S DAGGER. By Rev. D. W. Moore. Text:—“ Thou 

art the man.”—II. Samuel 12: 7. 196 

THE DIVINE SAVIOR. By Rev. Alva H. Morrill, A. M. 

Text:—“For the Son of man is come to seek and to save that 
which was lost.”— Luke 19: 10..1.... 215 

FAITH AND TRUTH. By Rev. S. S. Njewhouse. Text:— 
“And ye shall know the truth, and the truth shall make you 
free.”— John 8: 32. "230 

THE FIGHT OF FAITH. By Rev. W. H. Orr. Text:—“Fight 

the good fight of faith.”—I. Timothy 6: 12. 248 


THE MISSION OF THE CHURCH OF CHRIST. By Rev. J. 

T. Phillips. Text:— “I, Jesus, have sent mine angel to 
testify unto you these things in the churches.”— Revelation 
22: 16. 260 

THE PRESENCE AND PROVIDENCE OF GOD. By Rev. T. 

C. Smith. Text:—“ Whither shall I go from thy spirit? or 
whither shall I flee from thy presence ? If I ascend up into 
heaven, thou art there: if I make my bed in hell, behold, 
thou art there. If I take the wings of the morning, and dwell 
in the uttermost part of the sea; even there shall thy hand 
lead me, and thy right hand shall hold me.”— -Psalm 139: 7-10 286 

SOURCE OF UNITY IN THE MOTHER CHURCH. By Prof. 
Martyn Summerbell, A. M. Text:—“And the multitude 
of them that believed were of one heart and of one soul.”— 

Acts 4: 32. 302 











CONTENTS. 


PAGE, 


THE MISSIONARY AND THE KING. By Rev. N. Summer- 
bell, D. D. Text: — “Almost thou persuadest me to be a 
Christian.”— Acts 26: 28. 323 

REDEMPTION. By Rsv. O. J. Wait, A. M. Text:—“If the 
Son, therefore, shall make you free, ye shall be free indeed.”— 

John 8 =36.. 338 

A REMINISCENCE OF THE WAR. By Rev. J. Walworth. 

Text:—“As the Lord liveth, and as thy soul liveth, there is 
but a step between me and death.”—I. Samuel 20: 3. 352 

THE LAW OF UNITY AND UNIFYING FORCES. By Rev. 

J. P. Watson. Text: — “They all may be one.”—John 
17 : 21. 365 

HARMONY OF ST. JAMES AND ST. PAUL. By Rev. R. J. 
Wright, A. M., LL. D. Text: — “Ye see, then, how that 
by works a man is justified, and not by faith only.” —James 
2: 24. 387 

IS A CREED-STATEMENT NECESSARY TO CHURCH SUC¬ 
CESS ? By Rev. J. B. Weston. Text:—“The building up 
of the body of Christ.”— Ephesians 4: 12. (Revised Ver¬ 
sion.) ...*. 402 

SALVATION THROUGH CHRIST. By Rev. Asa W. Coan. 

Text:—“And thou shalt call his name Jesus: for he shall save 
his people from their sins.”— Matthew 1: 21. 427 


























































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A CENTENNIAL REVIEW* 


BY REV. B. S. BATCHELOR, OF NEW BEDFORD, MASS. 


“ Thus saith the Lord, Stand ye in the ways, and see, and ask for the old 
paths where is the good way, and walk therein, and ye shall find rest for your 
souls .”— Jeremiah 6: 16. 

A position of great honor has been assigned me as preacher of 
this anniversary discourse, commemorative of the establishment 
of the.church worshiping in this house one hundred years ago; 
yet a position from which one might shrink when he remembers 
the ability and patient labor required to do justice to the occa¬ 
sion. 

The centennial anniversary of the organization of any church 
•would be an occasion of note; for a hundred years is a long 
time for a church to maintain an uninterrupted existence in this 
changeable world. But this church represents a new era in 
religious thought; and it therefore invites us to a centennial cele¬ 
bration of more than ordinary interest and importance. 

This service commemorates also the life and labors of the first 
pastor of this church, whose ministry was intimately associated 
with it during the first half century of its existence as its trusted 
leader, counselor, and friend—a man of no common mold, but 
a born leader of men, who left his mark not alone on this com¬ 
munity, but upon adjacent towns through all this region. 

Delegates are present to day from various churches planted 
under the fostering care of this mother of churches and by the 
faithful labors of its devoted minister—and which are towers of 
strength in their respective localities—to join in these services of 
commemorative joy. 

’•‘Preached at Dartmouth, Massachusetts, May 21, 1880, at the One Hundredth An¬ 
niversary of the organization of the church in that town ; and of the beginning of the 
ministry of Daniel Hix. 





10 


CENTENNIAL REVIEW. 


Conservatism and progress are grandly illustrated by the his¬ 
tory which this day commemorates and recalls. 

Progress without conservative prudence tends to anarchy and 
ruin, while conservatism that admits no progress banishes im¬ 
provement and dooms its victims to the treadmill of superstition 
and mental bondage, if not to personal and political slavery. 

True conservatism follows old paths, not because they are old, 
and wise progress seeks new paths, not because they are new. 
True conservatism is progressive, and wise progress is conserva¬ 
tive. Old paths may well be followed when there is no good 
and sufficient reason for change; but new ones are to be pre¬ 
ferred when they are better than the old. 

Truth is eternal and unchangeable, though its forms differ 
according to the varying circumstances of human life. From 
age to age mankind are called to meet the claims of duty in 
forms determined by the circumstances of the hour; and each 
generation has its own peculiar work assigned it by conditions 
beyond its own control. 

Indifference to the claims of truth and the demands of duty is, 
and has ever been, a common failing of mankind. The word of 
the Lord to the prophet, and through him to Israel, is not an¬ 
tiquated, though so many centuries intervene and changes so 
radical have occurred. 

Is it not well, then, on proper occasions, to pause awhile and 
inquire whether we are really in the old paths of righteousness 
and truth ? And what more proper time for such inquiry than 
when assembled on an occasion like this, to review a church 
history of a hundred years—the lifetime of % three human genera¬ 
tions ? 

What changes have occurred since first that little band cove¬ 
nanted together to live in fellowship as members of the church 
here established! The new born nation was then engaged in 
its life and death struggle for existence. Independence had 
been declared. Lexington, Concord, and Bunker Hill had, five 
years before, witnessed the first shedding of the blood of patriots 
by the hirelings of the British crown; but the military arm of the 
mother country was still extended menacingly over the land, 


B. S. BATCHELOR. 


11 


and the question was yet pending whether Washington and his 
associates were to be hung as rebels or honored as the patriotic 
founders of a great and glorious republic. 

The stalwart yeomen of the land were in the army, suffering, 
as only patriots can, privations, exposures, and death, that their 
posterity, if not they, might live in a country free from foreign 
control and kingly oppression. 

It is a trophy of the gospel worthy of remark that in times of 
such trouble the peaceful kingdom of the blessed Redeemer not 
only held the ground already won, but established new churches 
possessing such vitality that after the lapse of a hundred years 
an assembly like this can be convened to commemorate the 
event. 

There was in t;he country at that time a prevalent tendency 
toward free thinking. Young men, while imbibing the princi¬ 
ples of political liberty, took in, also, the atheistic notions of the 
liberal leaders in France. 

The enemy came in like a flood, but the Spirit of the Lord 
lifted up a standard against him. 

The church organized on this spot May 21, 1780, was of the 
Baptist denomination, and it was, therefore, an emblem of liberty 
as liberty was then understood, each man having a recognized 
right to worship God according to the dictates of his own con¬ 
science, provided those dictates did not seriously conflict with 
the views of a majority of his associates. 

The more comprehensive view, which enables men to differ 
and still to live in fellowship and unity, was not yet attained. 

The pilgrim fathers who, a century and a half before, landed 
on Plymouth Rock, fled from the persecutions of England and 
the profligacy of Holland that they might establish on these 
western shores a commonwealth consecrated to the maintenance 
of civil and religious liberty; but they were not willing that 
men holding opinions unlike their own should enjoy the privilege 
of dissent. 

Thfcy were far in advance of the Puritans of the Massachu¬ 
setts Bay colony, who persecuted the Baptists and Quakers, and 
who, in their zeal for their traditions, drove Roger Williams out 


12 


CENTENNIAL RE VIE W. 


of Salem in the dead of winter, not caring whether he survived 
or fell a prey to the elements, to wild beasts, or to Indian sav¬ 
ages. 

The Baptists—of whose faith Roger Williams was a leading* 
exponent—held that men could rightfully be held amenable to 
the civil magistrate as to temporal things alone, and that in 
spiritual affairs they were accountable only to God. 

They also held—in addition to the doctrine of full religious 
toleration to a purely regenerate church-membership, and re¬ 
ceived to the church and its ordinances only such persons as 
gave credible evidence of conversion. 

Among the Congregational churches the half-way covenant 
had brought in many members who made no profession of any 
saving change. 

The Scriptures were received by the Baptist churches as their 
only and sufficient rule of faith and discipline, though it is to be 
feared that they made their human creeds their practical rule, 
rather than the word of God itself. The principle, however,, 
was acknowledged; and it was not strange that a man like 
Daniel Hix should apply it to practice more thoroughly than less 
original and thoughtful men. 

The early years of the present century were a period of great 
religious activity in this country. The effects of the war of the 
Revolution had measurably passed away, and the people were at 
liberty to turn their thoughts toward various questions which had 
been kept in abeyance by the political issues which had occu¬ 
pied the public mind. 

At that time a movement began in humble circles which gave 
rise to a new religious sect or denomination, known by various 
epithets among its opponents, but itself accepting no name but 
Christian, and discarding all sectarian names or titles as tending 
toward division in the church of Christ. 

In New England this movement prevailed chiefly among the 
Baptist churches, and drew its accessions of ministers and mem¬ 
bers largely from them. 

Abner Jones and Elias Smith were Baptist ministers; and they 


B. S . BATCHELOR. 


13 


brought with them many of the opinions and usages in which 
they were reared. 

In Virginia, North Carolina, and other southern states a 
movement like that in New England—and nearly simultaneous 
with it-began among the societies which were then being or¬ 
ganized into the Methodist Episcopal Church. 

Against the measures proposed and persistently urged by 
Bishop Asbury, a protest was made by some who prized Chris¬ 
tian liberty above sectarian glory; and separate societies were 
organized, rejecting the episcopacy and human names and creeds, 
and accepting the name, authority, and word of Christ as suffi¬ 
cient for the necessities of believers in him. 

In Tennessee, Kentucky, and other western states, a like 
movement, with like results, prevailed among the Presbyterians, 
under the lead of Barton W. Stone and others. 

The people of those different sections soon formed mutual ac¬ 
quaintance, and intercourse begun whic 1 has continued till 
now, each section retaining its own local ideas and forms of 
work and worship, but all agreeing in the great principles of lib¬ 
erty which alone gave them good and sufficient reason for exist¬ 
ence as a distinct people. 

Toleration has made such progress during the last half century 
that one with difficulty realizes how high and strong were the 
walls between rival churches and denominations a hundred 
years ago. 

Still, such is the tendency of human nature toward bigotry 
and intolerance that the time will not soon come when the world 
will need no protest in favor of fraternal fellowship upon the 
basis of character and not of opinions and ritual observances. 

Among the first to engage in the new movement in New Eng¬ 
land was Daniel Hix; and he threw himself into it with all the 
ardor of his being, which allowed him to do nothing by halves. 
The accession of such a champion caused the spread of the 
principles advocated by him through all adjoining towns. 

The movement of which we speak was distinct from and dis¬ 
similar to that which soon after caused a separation of the Uni¬ 
tarian element from the Congregational churches of New Eng- 


14 


CENTENNIAL EE VIE W. 


land. The latter was an intellectual movement among men of 
learning, and was less a protest in favor of liberty than dissent 
from the doctrines of orthodox creeds. It retains, to a great 
extent, its negative character, and consequently loses ground 
when the rigidness of doctrinal statements is relaxed in orthodox 
circles. Its scholarly type has also been retained, having for 
leaders men of learning and culture, and Harvard University as 
its nursery. 

The movement of which we speak, and in which this church 
and its first pastor took a leading part, was peculiarly one of the 
people, and reckoned among its champions few men of scholarly 
attainments. 

As it was with those early leaders, so it has been with their 
successors, to a greater or less degree, though a decided change 
for the better has taken place within the last twenty-five years. 

The notion extensively prevailed in those early days that min¬ 
isters should rely on no previous study or other literary prepara¬ 
tion for public discourse, but should receive direct inspiration 
from above. 

When young men were impressed with the conviction of a 
call to preach the gospel they were often thrust at once into the 
ranks of the ministry, with no such previous preparation as the 
importance of the work demands. As a result, many earnest 
exhorters, rather than instructive preachers, were put forward,— 
men successful in stirring religious zeal and promoting revivals, 
but who lacked ability as pastors to build up their converts in 
knowledge after their ingathering to the church. 

Many true friends of the denomination believe that one reason 
why it has taken no higher stand and exerted no wider influence 
in the great centers of population is that men have not always 
been at hand prepared so to meet the demands of the times as 
to compete with the strong men whom churches of other denom¬ 
inations have brought to the front. 

Consecrated learning is essential to the successful promulga¬ 
tion of the gospel of Jesus. He, the great model preacher, pos¬ 
sessed divine wisdom that enabled him to speak as none had 
ever spoken before him, and as none have spoken since his day. 


B. S. BATCHELOR. 


15 


He took unlettered men from the fishing-boats of the Sea of 
Galilee, and from the receipt of customs, and sent them out to 
preach his gospel among the nations; but not till they had been 
under his tuition for three years. He wrought his miracles be¬ 
fore their eyes, and taught them in public discourse and by pri¬ 
vate conversation till, by seeing and hearing, they were so far 
brought int<? sympathy with his mission as to be prepared for the 
baptism of the Holy Ghost on the day of Pentecost. 

Thus prepared, those men—his first apostles—were able to 
stand before rulers and kings, as well as before common men, 
and speak “as the truth is in Jesus .” 

Education should not be placed paramount to such prepara¬ 
tion as grace imparts, but in its place it is important 

Men are regarded as fitted to practice as lawyers or physicians 
or to serve as teachers only after thorough courses of study. 
Why, then, should not he whose responsibilities exceed those of 
men of any other profession be content with less thorough prep¬ 
aration ? 

Paul excelled his fellow apostles, not because he was a better 
man, but because of his superior advantages of early training as 
a pupil at the feet of Gamaliel. 

Luther would never have been the father of the Reformation 
of the sixteenth century had not his training in the university 
made him familiar with the learning of his times and enabled 
him to read the Latin version of the Bible which he found in 
the.library. How else could he have learned the doctrine of 
justification by faith as distinguished from the Romish doctrine 
of justification by the ritual observances of the church? 

Daniel Hix was a strong man, of keen penetration and pro¬ 
found experience, and was well fitted for the work assigned 
him; but would not his power for good hav^ been vastly greater 
had he enjoyed the advantages of careful early mental discipline, 
and had he through life been a man of extensive reading ? 

As might be supposed, under the influence of these views as to 
education, written sermons were utterly discarded; and a 
preacher with a manuscript before him would scarcely have 
gained a hearing in most congregations. By persistent extern- 


1G 


CENTENNIAL REVIEW. 


poraneous speaking ready habits of utterance were cultivated 
very unlike the bookish methods which prevailed in most New 
England pulpits. 

Note-singing was as much abhorred as note-preaching, and 
the people would as soon have endured a written sermor at one 
end of the meeting-house as a note-book at the other; and no 
choir, either chorus or quartet, was commissioned to monopolize 
“the service of song in the house of the Lord.” 

The singing was congregational, and was regarded as being as 
really an act of worship as the sermon or the prayer, and as no 
less important. Has not departure from the good old custom of 
singing by the congregation in public service, by the churches of 
our day, caused a serious sacrifice of power ? 

Improvement has been made in church psalmody and music, 
and the art of singing is more general now than in former times. 
In our Sunday schools and social meetings we enjoy the inspira¬ 
tion resulting from the union of many voices in sacred song. 
Why, then, should not our sanctuaries, like the heavenly world 
above, resound with the voices of multitudes hymning the praise 
of God ? 

Instruments of music were discarded, but they soon found 
their way into the churches, to the discomfiture of some devout 
worshipers. 

A story is told of a good deacon who so abhorred the violin 
that he would not go to meeting and hear it played. That he 
might attend the communion service, it was arranged that on 
communion days the instrument should be laid aside. On a 
certain Sunday, however, the deacon having taken his seat, the 
profane sound of the detested instrument fell upon his ear and 
he started for the door, his associate in office calling after him, 
saying, “Deacon, deacon, I don't like the fiddle any better than 
you do, but I'll not be fiddled out of the meeting-housfe.” 

Few traces of this prejudice remain since the invention of 
cabinet-organs has placed the ownership of a respectable instru¬ 
ment within the reach of every congregation. 

Prejudice against a hireling ministry—to use the language of 


B. S. BATCHELOR. 


17 


those days—was very strong among the people of this vicinity, 
which prejudice was fostered by their minister. 

From the founding of Plymouth colony it had been the uni¬ 
versal custom among the people of New England, except in 
Rhode Island, to assess taxes by law for the support of the min¬ 
istry of the Congregational churches, and this provision of law 
was clung to with the utmost tenacity by members of that sect. 
So late as 1830, when the law pertaining to this matter was 
changed in Connecticut, so good and wise a man as the father 
of all the Beechers, according to his own confession, thought it 
the darkest day the state had ever seen ; but he lived to change 
his mind, and to rejoice that the church had been emancipated 
from dependence on the state 

Disestablishment is a coming question in Great Britain, and 
there is no room for doubt that the Church of England would 
becojne by far a greater power for good than now should Glad¬ 
stone’s administration bring the question to a successful issue by 
placing the Established Church on a level with the various dis¬ 
senting bodies of the kingdom. 

Above all restraint, men dislike to be restrained in the exer¬ 
cise of their religious liberty ; and any church enjoying state 
patronage is likely to be, in consequence, an object of aversion 
to those without its pale. 

The governments of this world are ordained of God in the 
very constitution of man; but the functions of the state and of 
the church are diverse from each other, and they should never 
be confounded. 

One chief excellency of our present form of government, 
state and national, is that all religions and all religious bodies 
stand entirely independent of the state, looking to it for nothing 
but the exercise of its grand function as a preserver of the 
peace. 

When compulsory taxation for church uses was the law of the 
land, and “ the poor man’s cow was sold to pay his tax,” it was 
not strange that many minds were prejudiced in the opposite ex¬ 
treme, and that they opposed the payment of any stipulated sal¬ 
ary to the pastors of churches. 


18 


CENTENNIAL RE VIE W. 


In this immediate vicinity this prejudice was strengthened by 
a local cause. The town of Dartmouth was largely settled by 
Friends, who held that no man should engage in the ministry as 
a condition of, moneyed compensation. This is a noble doc¬ 
trine, properly applied; but it may be so construed as to set 
aside another truth of equal importance, that no labor should 
ever be accepted or required without adequate compensation. 

If there is danger of avarice and greed on the part of men 
who assume the sacred functions of the ministry, is there no 
danger lest the love of mammon blind the eyes of men who oc¬ 
cupy the pews ? 

The ministry is a sacred work, and men who engage in it 
should be inspired by love for its sacred employments; but an 
inspired apostle, no less than Paul,—who himself forbore to use 
his right in this regard, assures us that “the Lord ordained 
that they who preach the gospel should live of the gospel .” 

Daniel Hix, better than most men, could afford to bestow 
gratuitous labor. He had an iron constitution and a fruitful 
mind, and his avocation as a farmer favored thoughtful habits- 
and prepared him to speak to men of that theme which lay 
nearest his heart. 

He was an early riser, and through the long summer days he 
labored with a will, putting his own hand to the plow; but when 
duty called, leaving all, he would saddle his horse and go to do 
his divine Master’s will. 

Industry and frugality brought to him and his faithful wife 
their appropriate reward. With his years his means increased, 
and at the close of the fortieth year of his ministry he preached 
a commemorative sermon. Alluding to his gratuitous labors and 
his business success he slyly remarked: “I have as good a farm, 
as any of you, and no thanks to you for it either. ” 

It is doubtful whether the churches planted by his labors were 
in the end benefited by the indulgence of their great founder. 
Trained to rely upon gratuitous service, when the infirmities of 
age and subsequent death took him from them on whom they- 
had leaned as children on a father beloved, some of them 


B. S. BATCHELOR. 


19 


failed to provide for themselves, and decline and death has been 
the result. 

The money question in church affairs is one of vital impor¬ 
tance, and no church can secure permanent success until this 
question is well understood and honestly met according to the 
principles of ordinary prudence and the law of equity as recog¬ 
nized by Christ and his apostles. 

These notions have not been mentioned as leading points of 
interest. Had they been such, the movement of which they 
were appendages would have soon exhausted itself, and we 
should not have been gathered here to celebrate this centennial 
year. Vital principles were involved. 

As has been intimated the love of religious liberty character¬ 
ized the movement by which this church and its pastor were 
brought to sunder denominational ties, discard all human creeds, 
and make the Scriptures, as interpreted by individual judgment, 
their only rule of faith and duty. 

The world had long been cursed by sectarian strife and di¬ 
vided into rival factions by religious intolerance, but those men 
believed that there was a more excellent way, and that Christians 
could live and labor together and love each other while main¬ 
taining the rights of conscience as to matters of opinion. 

They loved liberty, but the liberty they loved and sought, and 
resolved they would enjoy, was not license. They did not regard 
themselves as authorized to reject a single “ thus saith the Lord” 
which the sacred word contains. 

The Scriptures were their constant companion. Some minis¬ 
ters could repeat whole chapters, if not whole books, from mem¬ 
ory, and no scripture quotation could be made in their hearing 
but they could turn with readiness to chapter and verse, and 
correct any inaccuracy or error. Their rejection of creeds 
caused them to be regarded with suspicion by the sects around 
them. Many people then, and many now, are unable to under¬ 
stand how Christians can live in harmony with no formulated 
creed to bind them. 

Rejecting the scholastic terms in which the doctrine of the 
trinity was stated, they were regarded as Unitarians. They re- 


20 


CENTENNIAL REVIEW. 


jected the human formula, but they accepted the profoundly 
biblical doctrine that Jesus is the divine, only, and all-sufficient 
Savior, and its associated doctrine that the Holy Spirit is the 
divine agent by whose power the purpose of the Father in the 
regeneration and sanctification of men js wrought. 

Had not the doctrine of the tfinity been urged as a test of 
fellowship, there would have been no disposition to oppose it on 
their part. They were content to state their views in Bible terms, 
and thus leave each man to form his own opinion; but the gaunt¬ 
let having been thrown down they took it up, and as would 
'naturally be the case, some men of a belligerent disposition went 
T to an extreme of opposition to the doctrine, and some of their 
successors have seemed to imagine that the denomination to 
which they belong exists solely, or chiefly, to combat this and 
■kindred doctrines of orthodoxy. 

No class of Christians, since the days of the apostles, laid more 
stress upon the mediatorial work of Christ, or upon the efficiency 
of the Holy Spirit, than did the men whom this church, in its 
membership and ministry, represent. The hundreds of conver¬ 
sions wrought under the labors of Daniel Hix he ascribed to no 
peculiar power or holiness of his, but to the energy of the Holy 
Spirit, through the truth which he proclaimed. 

The atoning work of Christ, including his life of holy obedi¬ 
ence, his death of ignominy and shame, his triumphant resurrec¬ 
tion and ascension, his intercession for his people and the future 
glory, was dwelt upon in sermons, exhortations, prayers, and 
hymns of devotion, with great earnestness and power Entire 
reliance was placed on the grace of God, revealed in Christ, in 
distinction from reliance on the works of the law as the sinner’s 
ground of hope. 

The old doctrine of imputed sin on the one hand, and of im 
puted righteousness on the other, was utterly discarded, but the 
glorious announcement of Jesus—“ God so loved the world that 
he gave his only begotten Son, that whosoever believeth in him 
should not perish, but have everlasting life”—was tenderly 
sounded in the ears of many. This was to them the Alpha and 
Omega of “ the faith which was once delivered unto the saints/’ 


B. S. BATCHELOR. 


21 


and for which they felt themselves called upon to “earnestly 
contend.” 

As might be supposed, the doctrine of the new birth by the 
agency of the Holy Spirit, and the necessity of that change in 
order that one may enter into the kingdom of God, was unwav¬ 
eringly declared. 

There was no birthright membership in the church, nor any 
growing up into goodness by a merely natural process. “Ye 
must be born again/' was the key-note of every appeal to un¬ 
converted men. 

The oneness of all believing souls was tenderly cherished and 
stoutly defended, and sectarian strife and division were strenu¬ 
ously denounced. Those men did not intend to organize another 
sect, but aimed to lay down and stand upon a platform so broad 
that no follower of Christ need be excluded therefrom, and that 
none need be rejected whom Christ had received. 

The close communion of the Baptist denomination, under the 
auspices of which this church was organized, was laid aside, and 
the invitation to the Lord’s table was made so broad that all be¬ 
lievers were included. The Lord’s table was regarded as be¬ 
longing to all his people. 

How strange that the service which of all others should signify 
the union of all Christians should be made an occasion for strife. 

The organization of churches into conferences was begun 
with hesitancy, for fear lest a disposition be fostered to exercise 
undue authority, and when at length such organizations were ef¬ 
fected the rights of the churches were guarded with jealous care. 

Denominational existence has, from the first, been deprecated 
by leading minds,, and it has been tolerated only as a temporary 
necessity in anticipation of the time when all Christians, having 
learned the more excellent way, shall discard sectarian badges, 
and be in form, as they are in fact, members of one body, of 
which Christ is head. 

It was believed that local churches have no right to exist as 
rival institutions, that separations should result only from neces¬ 
sity arising from numbers or distance, and that. Christians living 


22 


CENTENNIAL REVIEW. 


in near neighborhood should co-operate in labor for mutual ad¬ 
vantage. 

No name but Christian—or some corresponding title—was ac¬ 
cepted as the designation of believers. Putting peculiarities in 
the foreground by formulating them into names, was regarded as 
a fruitful source of division. 

Men call themselves Baptists, Methodists/ Congregationalists, 
or Episcopalians, and then, clinging to the name, separate from 
each other, when, it names were lost, they might coalesce and 
become one. 

The churches were congregational in their form of govern¬ 
ment, but they did not call themselves Congregationalists. The 
doctrine and practice of immersion prevailed in New England, 
but the Baptist name was not accepted; the Arminianism of the 
Methodists was received, but not the name. Neither did they 
take the names of men, either of their own or other times. They 
would not imitate those anciently who said, “ I am of Paul, and 
I of Apollos, and I of Cephas ; ** but they all, with one accord, 
united in the affirmation, 4 ‘We are Christ’s.” 

A denomination having been developed there is an awkward¬ 
ness in using the phrase “Christian churches,” in a distinctive 
sense, as if other churches were something more or something 
less. But who is to blame ? if other churches call themselves 
by other names, why should those who desire to be Christians, 
and nothing more, change their course ? 

An absurd perversion of the term is in use by some recent 
writers. As if the denomination had a patent right to the name 
of Christ, and as if it were lawful to prostitute that sacred name to 
sectarian ends they speak of it as “the Christian Church,” and 
one writer, not many months ago, in giving an account of the 
origin of the denomination, affirmed that “the Christian Church 
originated in America about the year eighteen hundred.” Until 
this novel statement appeared I had supposed that the Christian 
Church originated in Palestine, under the ministry of Christ and 
his apostles, about eighteen hundred years ago. 

A natural inference from the foregoing principles was another 
much insisted on, that Christian life and character were the only 


B. S. BATCHELOR. 


23 


test of fellowship, and that churches had no right to impose any 
other. This rule they held in no merely negative form. They 
felt themselves bound to withdraw the hand of fellowship from 
every brother walking disorderly, and not after the rules laid 
down by Christ and his apostles for the government of his peo¬ 
ple. In applying this rule there was not. however, in every case 
a due recognition of the right of private judgment. The peace 
principles of the Friends had so iar permeated this community 
that during the revolutionary war it was not admitted that Chris¬ 
tians might rightfully bear arms even in their country’s defense. 

Drafted men were allowed to go to war as a matter of compul¬ 
sion, and taxes for military purposes might be paid, but no mem¬ 
ber of the church was allowed to volunteer in the service of his 
country, and one man was expelled from this church for so 
doing; but then we must not expect entire consistency of even 
the best of men, either of our own or other times. 

Those men were noble and true. Doing their work in their 
own way they served their “ own generation by the will of God,” 
they have left us the privilege of profiting by their virtues and 
their faults. Some lessons of interest follow the review to which 
you have been invited. 

The essential principles accepted by those men are endorsed 
by us in our assembling for the services of this day; but let us 
have care that while giving our assent to those principles in the¬ 
ory we in practice deny them. 

The Scribes and Pharisees of our Savior’s day built the tombs 
of the prophets and garnished the sepulchres of the righteous; 
but when their great antetype appeared they rejected him with 
scorn. 

The essential principles of which we have spoken, and which 
those men proclaimed, are immortal; but they need embodiment 
from age to age in human examples. We are not required to be 
blind copyists of them or of any other of the good and noble 
men of the past. We may follow them as they followed Christ, 
but he is to be our one perfect example. The day in which we 
live is far in advance of their’s. No thousand years since the 
advent of Christ has done so much to elevate and bless mankind 


24 


CENTENNIAL REVIEW. 


as the one now passing. Science and art have expounded the 
laws of nature and applied them for the good of men as never 
before since the world was made. Steam and electricity have 
made the whole world kin, and religion has shared the benefit. 
Foreign missions, on a large scale, are the product of the last 
hundred years, and now, as far as commerce whitens the seas, 
or steamships plow the deep, the Bible follows to redeem the 
nations. 

Our own land is now the home of more than ten times as 
many millions as occur ied the territory of those thirteen colonies 
engaged in the struggle for liberty when the organization of this 
church was effected. The national boundaries, as soon after es¬ 
tablished, extended in theory across the continent, but were in 
fact confined to the Atlantic slope, east of the Alleghanies. Now 
populous states cover the Mississippi valley and lie along the 
Pacific coast, and the iron rail binds the two sides of the conti¬ 
nent in union indissoluble. 

One hundred years ago the population of the colonies was 
mostly homogeneous, consisting largely of people of English 
origin. Now all the civilized nations of the globe have perma¬ 
nent representatives as dwellers in our midst, and still they come 
by thousands and ten thousands to make the prairies of the far 
West to bud and blossom as the rose. 

The future of our land reveals possibilities beyond the wildest 
utopian dreams of thinkers of the past. The occasion calls for 
men prepared to meet the responsibilities which the times im¬ 
pose, and demands of the church of Christ that it push on for 
farther conquests, and not rest content with trophies already 
won 

Union of all Christians for its own sake amounts to little. The 
world needs union for Christian work. Zeal for souls and not 
for party should nerve to action. 

Let opinions, organizations, and personal advantage be sub¬ 
ordinated to the one great end—the reclaiming of men from the 
love and service of sin to the love and service ot God. 

One hundred years have passed since first that little band cov¬ 
enanted to live ane labor as members of a church of Christ. 


4 


B. S. BATCHELOR. 25 

Time has fled; but the record remains. In the book of God it 
is written. # 

The present is with us, and the future before us. Eternity 
is the Lord’s. Time is ours. Our days fly swiftly, and soon 
our individual work will be done. Now is our season for serv¬ 
ice. Rest comes afterward. 

Great responsibilities rest upon the members of this church, 
and upon you, my brother, called to stand as the successor of 
him whom we venerate and honor—the first pastor and the 
chosen leader of this flock. 

May you all, pastor and people, so imitate the example and 
emulate the virtues of those who have gone before that your 
work may be well done, and that at your hands the cause of the 
Master may not suffer loss; and when your earthly mission is 
complete may you, with the faithful passed on before, share the 
glories of that kingdom in which all the faithful followers of 
Christ shall receive their full reward. 

“Stand ye in the ways, and see, and ask for the old paths, 
where is the good way, and walk therein, and ye shall find rest 
for your souls.” 

“ Far down the ages now, 

Much of her journey done, 

The pilgrim church pursues her way 
Until her crown be won. 

“ The story of the past 

Comes up before her view ; 

How well it seems to suit her still,— 

Old, and yet ever new. 

“No slacker grows the fight, 

No feebler is the foe, 

Nor less the need of armor tried,— 

Of shield, and spear, and bow. 

“ Still faithful to our God, 

And to our Captain true, 

We follow where he leads the way— 

The kingdom in our view.” 



REV. JOSIAH C. BURGDORF. 


Mr. Burgdorf was born in the township of Victory, Cayuga 
County, New York, October io, 1822. His parents, Wil¬ 
liam and Betsy Burgdorf, were born in Duchess county, N. Y. 
They were of German descent, and of that intelligent, hardy 
mode of life to eminently fit the, son for his future career of use¬ 
fulness. J. C. Burgdorfs boyhood was spent on a farm in his 
native township until he was eighteen years of age, attending 
school less than the average time of boys of his period. His 
mind did not catch the inspiration of knowledge until the age of 
twenty, when God’s love of light and truth flashed upon his soul, 
and the command rested upon him to go into the vineyard of the 
Master and work. This led him to study, and with study came 
God’s sweet intelligence, and with the intelligence the desire to 
give forth to the world God’s great and exceeding love. He 
took up his first public work at Union Spring, in his native 
county, where he was ordained for the ministry, Rev. Joseph 
Badger preaching the ordination sermon. 

It is worthy of note that he is preaching to-day with much ac¬ 
ceptance, where he first began his public career. 

Mr. Burgdorf was greatly blessed in his selection of a wife— 
Miss Alice Jewell, of Arcadia, Wayne county, N. Y.—who, by 
her patient and true life, has added very much to the usefulness 
•of her husband. Mr. Burgdorf has spent his life, as a minister, 
at Union Spring, Newark, and Naples, to all of which places he 
has been recalled the second time. At Newark he labored some 
fifteen years with eminent success, building up the church into a 
noble Christian structure, notwithstanding it was full of dissen¬ 
sions when he began to preside over them. Mr. Burgdorf, 
although not strong, has never lost a day nor sermon from ill 
health, making duty the controlling motive of his life. It may 
be reasonably predicted that many stars will be added to the 
•crown of his rejoicing in the “sweet by and by.” 













THE LIVING PRESENT. 


BY. REV. J. C. BURGDORF. 


“ Why seek ye the living among the dead? He is not here , he is risen ”— 
Luke 24: part of 5 and 6. 

It is the fault of many in their search for truth that they are 
forever going back to the dead and buried past, to the sepul¬ 
chres of their fathers. They think to find what they so much 
desire buried up in the old tombs; like Mary, they seek the liv¬ 
ing among the dead; they forget to look not mournfully into the 
past; it returns no more; forget to wisely improve the present, 
and to go forth into the living present and shadowy future with¬ 
out fear, and with manly, Christian heart; but seek the shining 
truth of to-day in the yesterday of the world. They go to the 
grave of the past to find Christ, and do not seem to know that, 
“So near, so very near to God are they that they can not 
nearer be, and that nearness is in the person of his Son.’' Christ 
is not in the grave, he is risen. The death and burial of the 
Savior were but a night to be followed by a bright and sunny day. 
His truth was to rise and shine with supernal luster upon the 
world. So it has always been out of the ashes of the dead past, 
phoenix-like have risen sublimer truths ever leading heart and 
mind upward, and teaching the truths of the living present. 

Progress, on this principle, has ever marked the history of 
individuals, and of the race. What is this world but a world of 
progress? And what is that man worth who is afraid to fight 
life’s battles in the front ranks and in the present hour ? The 
world’s advance has not been so much after the form of the 
graded ascent of an inclined plane as by distinct steps. One 
cycle is usually completed and another rises up out of it, like the 
moth from the worm, or the new plant from the seed. The old 
perishes; the new enters upon a distinct and brighter career. 
The massive marble rests on the lips that have pressed the old in 




30 


THE LIVING PRESENT. 


their bloom, and the names we loved to hear for many a year 
have been carved on the silent tomb. Every one who has made 
any spiritual progress, can find abundant evidence of this truth 
in his own experience. 

There have been times in life when the old paths were broken 
up, and the accustomed currents of thought were turned from 
their courses and a new life began, a life replete with joy and 
good will, because the duty of the present hour was being done 
but every step of the new life was conceived in the old, and was- 
born of it. However distinct it may be, the germs of its ex¬ 
istence and the rudiments of its nature are formed in the old. 
And so the old flows on forever, vitalized by the new. God has 
set his rainbow of the past on our foreheads, and the clouds- 
mantled about our feet shimmer with the sunlight of the glori¬ 
ous present. So we stand to-day, as individuals, as a nation, as 
a church, like the winged insect from the crawling worm, pre¬ 
pared for new duties, new delights, and a broader influence. If 
we have any true spiritual life it has been attained by many 
successive and distinct steps. 

Every age comes to its end by crucifying its Lord; by denying 
and rejecting the principles upon which its form of life was based. 
All the civilizations of the past have grown old and decayed in 
this manner. They have perished, but not until they have 
formed the germs of the new age. There is not, in my opinion, 
a more pleasing and triumphant consideration in religion than 
this of the perpetual progress the soul makes toward the perfec¬ 
tion of its nature in passing from the old to the new without 
ever arriving at a point where progress shall cease, but ever 
reaching upward until God’s hand is clasped, and we feel that we- 
shall shine to all eternity with new accessions of glory and' 
brightness. 

The Jewish church came to an end by the crucifixion of the 
Lord, but only to give birth to a new era and to carry the race 
up to a higher plane of thought. So it often happens with us. 
Everything we nave trusted for help and redemption has failed 
us. The doctrines we were taught when a child have not kept 
pace with the moving thought of the world, and we must reach 


31 


/. C. BURGDORF. 

forward or be left in the rear guard. Our belief in God, in 
heaven, in immortality, in rewards and punishments, in many 
things, has been entirely changed or greatly modified. Many 
of the doctrines which have been to the church as the voice of 
God have, to a great extent, lost their hold upon the hearts of 
men. The old forms and ceremonies have become obsolete, 
and the dogmas that for ages bound the people as with a chain 
from which they could not easily break away have been buried 
in the rising tide of a higher intelligence and better civilization. 

What, therefore, remains for us to do ? We may go and em¬ 
balm them; we may put on our sackcloth and garments of 
mourning, and weep tears of honest sorrow; but we must not 
•expect to find the living, resurrected Christ that the people de¬ 
mand to-day. He is not there; he is risen. 

There has been the earthquake to shake the tomb, and the 
angel of truth to roll the stone from the door of the sepulchre 
and to strike down those who would guard it, so that there 
should be no outcome of light from it. We must now search 
for the truth in all the light of the living present. The past 
must be valued chiefly as the pathway over which humanity has 
•come, marking our progress to a better life—to our present posi¬ 
tion of greatness and glory. 

Let us welcome the earthquake that gives birth to a new age. 
Let us gather in the grapes of truth with songs and’ shoutings, 
and send a healthful, helpful influence broadcast on its message 
of love and good will to bless the oncoming future. When the 
germ bursts the sepulchre of the seed, and it is raised up into a 
new plant, there is an earthquake in the seed. When the chrys¬ 
alis gives birth to the insect the whole outward form is broken 
and destroyed. When the sparrow rises from the egg its old 
heavens and its former earth are shaken and dashed to pieces. 
So when the human soul passes into a new state its former 
thoughts and affections are shaken and often moved from their 
foundations, and God’s new light and love floods the soul; for 
a new creation has taken place. We will rejoice in the coming 
■of divine truth to roll the stone from the tomb of the past, 
though his coming cause our old heavens and earth to tremble. 


32 


THE LIVING PRESENT. 


It can not fail to produce the earthquake. It is the new life 
quickening, as it were, the insect and animal form which causes, 
the commotion and the breaking up of the old forms. Let some 
angel of the Lord, in the shape of divine truth, in the form of a 
new principle of civil freedom, come to the most obscure peas¬ 
ant, and every throne will rock, and institutions consolidated by 
ages and guarded by millions of bayonets will crumble to dust. 
Let the rock be rolled away from imprisoned truth, and Vedas- 
and Korans and hierarchies will be shaken, and, sooner or later, 
will give place to new light. Every new truth brought down 
into the life of humanity shakes the solid crust of old dogmas, 
and prepares the way for a new life. This is the condition of 
those whose minds are so obscured by old truths that they can 
not see the new light of the present. The chief-priests and 
Pharisees already feel the ground rocking beneath them. The 
great stone of dead doctrines is beginning to be rolled away 
from the mouth of the old sepulchre where they have buried the 
Lord, and the angel of truth, with countenance like the rays of 
the noonday sun and raiment white as the light, is beginning to 
move the hearts of the people. Some in whom there is no spir¬ 
itual life tremble and become as dead men. The foundation of 
their hopes is shaken. Instead of the easy task of watching a 
sealed sepulchre to prevent a few misguided men, as they regard 
them, from carrying out their deceptions by removing a crucified 
body, they find the ground trembling beneath them and their 
hopes rocking, scattering their confidence to the four winds. 
They are confronted by the powerful presence of the angel of 
the Lord, and they fall as dead men before his countenance of 
lightning. There is nothing so terrible to* falsehood as truth. 
We are proclaimed ever against our wills. 

“ The selfishness that with our lives has grown, 

Though outward grace its full expression bar, 

Will crop out here and there, like belts of stone 
From shallow soil, discovering what we are. 

The thing most specious can not stead the true ; 

Who would appear clean must be clean all through.” 


J. C. BURGDORF. 


33 


As the lightning rends that which will not conduct it, so a 
new divine truth consumes those who will not receive it. When 
the sun rises the night must flee away. The heat which quick¬ 
ens every living thing or germ with growth turns 10 dust those 
If hich have no life. Those who Expect to keep the divine force 
of the Lord buried in a sepulchre of some creed, or dogma, or 
retreat, or priestly office, will find its lightnings flashing all 
around them and its rumbling thunder shaking their most solid 
structures and crumbling them to dust. 

In this scene at the sepulchre we have a most vivid represen¬ 
tation of what the Lord does for those who seek his truth with 
any degree of affection. See how the reality differs from the 
appearance! Those helpless women set out in the darkness to 
see the sepulchre of their crucified Master. Thfey had no expec¬ 
tation of finding anything more. There was in their minds no 
probability that the hopes they had cherished concerning him 
would be realized. But look at the result. They found the 
stone rolled away, and an angel of the Lord, with countenance 
like lightning and raiment white as the snow. They found the 
way opened; they found life instead of death ; they found Christ 
amid the flowers of his love, never more to change for them. 

So it is always. How little we know what the Lord is doing 
for us. When we go in search of truth we will find a living 
angel instead of a sealed sepulchre. The Lord always does 
better for us than we hope even. Oh ! if we could realize what 
mighty agencies are at work in defense of truth, what powerful 
arms are stretched out to help us, what faces are shining with 
the glory and sweetness of heaven, we would not despair nor be 
weary in our efforts to help on the kingdom of God. 

Think of those two women, lonely and sad, setting out with 
only the apparent hope of seeing a sepulchre, or, at the most, of 
embalming a dead hope. But how differently everything came 
to them. They found an empty tomb, and heard a voice saying: 
“ He is not here, he is risen.” They were commanded also 
not to fear. “Fear not ye, for I know that ye seek Jesus, 
which was crucified.” There lay the Roman soldiers like dead 
men. The flaming countenance of the angel filled the lonely 


34 


THE LIVING PRESENT. 


cemetery with light, revealing the empty sepulchre. The one 
-cry of the hearts of these lonely women seemed to be: “ Come, 
O Lord, we implore. Leave not our hearts so desolate. Leave 
us no more/’ And then came those cheering words: “Fear 
not ye. Why seek ye the living among the dead ? He is not 
here ; he is risen.” 

How such words must have cheered their hearts, and how 
they ought to cheer ours, coming down to us through the ages of 
the past, intensified by our added intelligence and their contact 
with good men and women. If we only seek Jesus, he is to us 
a living presence, a vital truth. When we are in-search of him 
we need not fear. The dead may be all around us; the ground 
on which we stand may rock with the tumult stirred up by our 
worst foes; we may have to walk life’s solitary places alone, 
with no human hand to offer us help or voice to lend us cheer; 
but the language to us is: “Fear not; he is risen.” We are 
not alone. Unseen eyes watch us, unseen hands guard us, an 
almighty arm holds us up. 

Note, also, how we will be instructed and impelled towards 
the true, when we act from right motives, though we may look 
in a wrong direction. “He is not here, for he is risen, as he 
said.” They expected to find him, if at all, in the sepulchre. 

So multitudes are looking for him to-day in cold, dead, and 
empty things, —looking into an empty sepulchre, as though there 
were some virtue in its cold, rocky sides; as though the Lord 
were specially present there; as though he were bound there by 
the spell of death. Oh! why can we not realize that a living 
Christ dwells eternally all about us, and that we have only to 
place ourselves in a receptive attitude to receive his blessing ? 

There are so many who flatter themselves that if men could 
once more be forced to think as the apostles or the fathers 
thought—if the church could use their words and worship in 
their forms—it would be a great victory for the truth. They 
seem to think there is some peculiar virtue in the prayers, rituals, 
and sacraments of the early church. They are looking for their 
Lord in them, and stoutly proclaim that he is to be found no¬ 
where else. They earnestly contend for the apostolic succession, 


/. C. BURGDORF. 


35 


and vainly suppose that the true path of success in finding the 
Lord. Or we must follow an unbroken chain of bishops from 
the apostolic to the present age, and that we must go back 
through more than eighteen centuries, from bishop to bishop, or 
from pope to pope, to find the Lord. We are told that the elec¬ 
tric currents of the divine life can reach us with saving power 
only through this vast chain of descent; that if a link be broken 
the connection is severed, and the communication of spiritual 
life is cut off; and that the soul of every human being can only 
be anchored to the Lord by this apostolic cable. If it fails to 
connect, you fail of heaven. How utterly vain and foolish such 
teaching. Our good common sense should look for an adequate 
cause for all things, and having found the truth tie to it, with 
-our hearts open to conviction for a newer light. Tradition and 
-superstition may teach apostolic succession; but the angel of di¬ 
vine truth says the Lord is not there. “ He is risen.” 

The Lord, to us, is not in the past. He has risen out 6f it. 
He dwells in the living present. He is nearer the living men of 
-to-day than he was to prophet or apostle. A brighter light illu¬ 
mines our pathway than struck down a Paul at midday. A 
louder call bids us sound the tocsin of duty to go into the vine¬ 
yard and work than told a Peter, “This night thou shalt deny 
me thrice.” 

We must not mistake the footsteps of the Lord for himself, 
nor suppose we must go back through the long, dark passages of 
the past to find him; for if we do we greatly mistake the divine 
plan. We stand, as did Mary, looking to the empty sepulchre, 
with our backs to the Lord. 

We are not to attribute any particular virtue to forms, and 
•place'them instead of the Lord; for if we do we begin to wor¬ 
ship the thing instead of a risen Savior. The creed, ritual, or 
form becomes an empty sepulchre, and its worship is idolatry. 
Every divine truth, with countenance like lightning, says to 
iman, “The Lord, whom ye seek, is not here; he is risen.” 

The Lord rises out of every fact and every good thought and 
deed. He is a living and ever-present Lord. The angel of 
.truth always aids the effort to roll away the stone from the dead 


36 


THE LIVING PRESENT. 


past which conceals the truth of the present from our spiritual- 
sight, that we may see its glory. Yes, the Lord is risen; and he- 
is ever rising in new institutions and new forms of thought and 
human activity. He is rising and appearing in all the great im¬ 
provements and reforms of the present age; in the turning of 
living man away from dead formalities and the empty sepulchres, 
of past ages, and in all the glorious manifestations of his divine 
truths. Those who can not, or will not, receive him in the on¬ 
ward march and development of the race will be trodden under 
foot, and will be left as the dead to bury their dead. 

We say, then, Christ rises as truth rises, and shines upon the 
world, dispelling the darkness of ignorance and superstition and 
giving birth to a brighter day of intelligence. Let us, then, go- 
forth quickly and joyfully, and let our lips and our hands, our 
work and our worship, and the whole influence of our lives pro¬ 
claim all around, the Lord is risen. He goes before us in the 
rising - of his truth, ever beckoning us onward and upward to 
higher advancement of religious thought and culture. We must 
not forever be looking backward, but forward. Before us are 
the eternal hills of God’s love, looming up before our minds as 
mountains of light. These we must reach and climb. There is 
no stopping place. Our course must be onward—right onward 
forever. 

Let persecution rage. Let opposition frown. No matter. 
The truth is rising and shining brighter and brighter every day. 
And what is more, my friends, the sun of God’s truth that has 
risen upon the world will never go down until the whole race of 
man is illumined with his divine glory, until the kingdom of the 
Lord shall fill the whole earth. We say, then : 

“Come, kingdom of our God,— 

Sweet reign of light and love,— 

Shed peace, and hope, and joy abroad, 

And wisdom from above.” 


* 

REV. H. M. EATON. 


Mr. Eaton was born of Baptist parents, in the town of Sedg¬ 
wick, Hancock county, Maine, September 3, 1814. His 
mother died when he was but eight years old, and he went to 
Mount Desert, Maine, to live with his Grandfather Eaton, the 
pastor of the Congregational church in that town. He was, 
early instructed in Calvinism, and having implicit confidence in 
the ability of his religious teacher to explain the Bible, he ac¬ 
cepted the extreme views of the orthodox church, and retained 
them until brought under different influences. His early educa¬ 
tional advantages were limited. 

He was converted in March, 1833, and felt called to preach 
the gospel at the time of his conversion. The year following, 
being twenty years old, he entered the Classical School in Ban¬ 
gor. At the close of the second year he abandoned close appli¬ 
cation to study, on account of ill health. He taught school 
about six months in a year for five years. He was married in 

1837. 

He joined the Methodist Episcopal Church in 1839, it being 
the only church with which he was acquainted that, preached 
“free salvation.” He was licensed to preach in 1840, and 
joined the Methodist Episcopal Conference, in Maine, in 1841, 
remaining a member of that body twelve years, and filling six 
appointments. He located in 1853, and settled in the town of 
Readfield, preaching in Readfield eight years and in Mt. Vernon 
—an adjoining town—six years. He withdrew from the denom¬ 
ination in 1862, but preached for the Methodists several years 
after leaving the church, 

He became acquainted with the Christian Church in Mill- 
bridge, Maine,—where he now (1880) preaches - in 1865, and 
became a member of the church in 1866. He preached as a 
“supply” five years. He became pastor, of the Christian 
Church in Newport, Maine, in 1871. At the close of the year 



■38 


H. M. EATON. 


he accepted a call from the Broad Street Christian Church, of 
Westerly, Rhode Island, to become their pastor. He labored 
here three years, and then accepted a call to the pastorate of the 
Prairie Avenue Christian Church, in Providence, Rhode Island. 
This church was burdened with a debt beyond its ability to can¬ 
cel, and his labors were not a success. 

In 1876 he was chaplain of the Seaman's Bethel, in Provi¬ 
dence, Rhode Island, and resigned at the close of the year. 
After a vacation of one month he accepted a call to the pastorate 
of the Christian Church in Millbridge, Maine, where he now 
labors. 

Mr. Eaton was made a trustee of the Maine Wesleyan Semi¬ 
nary and Female College in 1854. In 1856 he founded the 
‘‘Eaton School for Boys." He was elected to the Maine Leg¬ 
islature, from Readfield, in 1865. He was several times elected 
president of the New England Christian Convention and of the 
New England Christian Educational Society, and was treasurer 
of the New England Christian Missionary Society several years. 
While preaching in Rhode Island he was twice elected Grand 
Worthy Chief Templar of the State, I. O. of G. T. 















































































THINGS SECRET AND REVEALED. 


BY REV. H. M. EATON. 


“ The secret things belong cento the Lord our God: but those things which are 
recreated belong unto us and to our children forever , that we may do all the words 
of this lazv . u — Deuteronomy 29 : 29 . 

A secret, says Webster, is something “studiously concealed; 
a thing kept from general knowledge; a mystery.” Anything 
that is not known, or that can not be known at the present time, 
is a secret. 

The man who knows the most has the greatest number of se¬ 
crets. An ignorant man has but very few secrets, and a weak- 
minded, silly man has none at all. Solomon says, “A fool ut- 
tereth all his mind.” He is like a leaky cask that lets out all 
its contents. 

A wise man may have secrets which are so sacred to him that 
for no earthly consideration will he reveal them to any one not 
entitled to receive the same. 

Children have secrets; and even very young children hold 
something in reserve that they are unwilling to yield up. 

Jehovah has secrets which he will not make known to the 
children of men in this world, but will gradually reveal them to 
the redeemed in heaven, as they maybe able to understand them. 
His secrets as far exceed the secrets of man, in number and 
magnitude, as the infinite exceeds the finite. The things which 
God has revealed are probably very few compared with the 
things that are not revealed. Anything which God knows, that 
men do not know at the present time, is among “the secret 
things of the Lord our God,” 

Some people indulge the thought that they have succeeded in 
finding out a few of the secrets of the Lord, and have incorpo¬ 
rated them in their church creeds. Among the number are 




42 THINGS SECRET AND REVEALED. 

“God’s decrees,” “purposes,” “electing grace,” and various 
other things concerning which it is clearly evident that man can 
not at the present time have any correct knowledge. 

This is one reason, and perhaps the principal one, why there 
are so many religious sects at the present day, dividing and sub¬ 
dividing the people of God. 

That God takes no man into his “ secret council” is the hon¬ 
est opinion of the great mass of Christian men and women. Je¬ 
hovah has secrets that even the angels*in heaven know /nothing 
of. The Savior, in speaking of the end of the world, says, “Of 
that day and hour knoweth no man, no, not the angels of heav¬ 
en, but my Father only.” 

That which is essential to the salvation, the usefulness, and 
the happiness of man, God has clearly revealed, either in nature, 
in the Bible, or by his Spirit. All other things are a profound 
secret at the present time. 

Our heavenly Father sent his Son into the world as his repre¬ 
sentative, that he might make known his will to man touching 
the all-important subjects of personal salvation and personal 
duties. 

The preaching of Jesus was plain, practical, and sensible, and 
for that reason “ the common people heard him gladly.” The 
great multitude which listened to his preaching “ wondered at 
the gracious words that proceeded out of his mouth.” Even 
the officers sent by the Sanhedrim to arrest him returned to the 
council without having made an arrest, and declared that “ never 
man spake like this man.” 

The Savior, during his ministry, presented to the world a 
grand working plan for the guidance of the human family, and 
an imperishable foundation on which man may build a Christian 
character and thereby become fitted for usefulness in the present 
life and happiness in this world and in the world to come. 

Both in nature and in grace there are things secret as well as 
things revealed; and no man, “by searching, can find out the 
Almighty to perfection.” 

It will be my main object in this discourse to illustrate the 
thoughts suggested by the words “ secret” and “ revealed.” 


H. M. EATON. 


43 


Some religious men, as well as those who have made science 
their chief study, have spent much time and have largely taxed 
their mental powers in constructing useless theories upon imagi¬ 
nary foundations. To the things which may be true they have 
added much that is uncertain and probably false, so that the 
errors which they hold and teach poison the public mind; for 
«rror is never presented in a more dangerous form than when it 
is sugar-coated with truth. 

Christianity does not seek seclusion, but is fully exposed to 
the light, and challenges careful and thorough investigation. 
The command of Jesus is, “ Search the Scriptures, for in them 
ye think ye have eternal life, and they are they which testify of 
me.” 

When a man, by extensive research and patient investigation, 
ascertains any fact or principle on which he can build a theory 
that can never be of any practical value either to himself or to 
the world, he has certainly “ spent his strength for naught/’ He 
may gain some little reputation for scholarship, but none as a 
man of good sense or of practical ideas. 

As an illustration of this thought, men for a long time have 
speculated much with regard to the “origin of matter.” Some 
of them hold that God has hid his “secret” upon this subject in 
the rocks, and that it is the duty of scientific men to search it 
out. They may succeed in producing a general conviction upon 
the public mind that God was six thousand years in making this 
world. If that fact can be demonstrated, it will be harmless, 
and at the same time of no practical value; for this world would 
be the handiwork of God the same as though a demonstration 
had not been attempted. The sun and moon would rise and 
set the same after such a discovery as before; the tides would 
continue to ebb and flow as in years gone by; seed-time and 
harvest would come and go as they have done since God put 
seed into the earth; snow and rain would fall the same then as 
now; the thunder would roar in the heavens and the lightning 
would flash from cloud to cloud just the same as they have done 
in years past and gone. 

Were it possible for “ man, by searching,” to find out this 


44 


THINGS SECRET AND REVEALED . 


“secret/’ the condition of the human family would not be af¬ 
fected for weal or woe. In the results of such a discovery there 
would be nothing practical or essentially useful—nothing that 
would advance or elevate man in this active and progressive 
age; nor would the Christian man’s faith be shaken or his feet 
be removed from “the Rock of his salvation.” 

It would still remain true that He who could divide the waters 
of the Red Sea and of the Jordan, who could demolish the mas¬ 
sive walls of Jericho “by the word of his power,’* who could 
preserve the Hebrew worthies in the fiery furnace and Daniel in 
the lion’s den, who could feed “five thousand men, besides 
women and children,” with “five barley loaves and two fishes” 
and have “twelve baskets full of fragments” remaining after 
the whole multitude had eaten, could have created this material 
world just as easily in six days of twenty-four hours each as in 
six thousand years. If Jehovah is infinite and his power unlim¬ 
ited, then the extent to which that power may be exercised is be¬ 
yond the capacity of man to form any just conception. 

When the Israelites were journeying through the wilderness 
they limited the Holy One of Israel just as men do at the pres¬ 
ent day. They asked the questions, ‘ * Can God furnish a table 
in the wilderness? Can he provide flesh for his people? Can 
he give bread also ? ” Here was a secret that they wished to 
find out, as men desire to find out the secrets of the Lord at the 
present day. 

God has made wonderful exhibitions of his infinite perfections; 
but what he has not revealed, and never intends to reveal, will 
remain a secret in all future time,—a secret which, by searching, 
no man will be able to find out. 

All is speculation and guess-work beyond what God intends 
that man should know. When the mariner wishes to “ take 
soundings/’ to ascertain the depth of water under his ship, and 
his line is too short for his lead to reach bottom, he can not tell 
whether below his lead there are two inches of water or twenty 
fathoms. Here the man in the forecastle, without education, 
may guess as correctly as the man in the cabin, with all his naut¬ 
ical knowledge and skill. 


H. M. EATON. 


45 


So when we undertake to search out “ the secret things of the 
Lord our God,” the opinion of men of learning may be worth 
no more than the opinion of the “common people.” One or 
the other may be right, but it is far more probable that both will 
be wrong ; for “the things that are revealed”—and those only— 
“belong to us and to our children.” 

The Christian religion is not guess-work, nor is it something 
inferred from certain facts or principles. The Christian does 
not depend upon inferences and logical conclusions lor the 
ground of his faith. Christianity is a divine revelation; and on 
this ‘ solid Rock” the Christian firmly stands, and no earthly 
power can remove him from the foundation which God has laid 
in Zion, on which he may build his hopes for heaven. 

Science is not a divine revelation in the same sense that Chris¬ 
tianity is. Science is based upon well-known facts and upon 
principles well defined. It is generally acknowledged by scien¬ 
tific men who love God and keep his commandments, that sci¬ 
ence and the Bible, when properly understood, are in perfect 
harmony with each other. 

That which some men call “science,” in opposition to the Bi¬ 
ble, is, as St. Paul says, 1 falsely so called,” anS is well calculated 
to lead the mind and heart away from God, into darkness, doubt, 
and infidelity. As “the world by wisdom can not find out the 
Almighty to perfection,” so the world by searching can not find 
out “the secret things that belong to the Lord our God.” 

There are well known facts, both in nature and in grace, that 
stare every man in the face, and are well calculated to lead to 
the best practical results. 

For instance: there is a material universe, which we see with 
our eyes and handle with our hands. Now the plain teachings 
of common sense convince us that this world did not make itself; 
for it is evident that nothing can not produce something. 

This proposition the Christian accepts, and cherishes in his 
heart the Bible doctrine that “the earth is the Lord’s, and the 
fullness thereof, the silver and gold are his, and the cattle upon 
a thousand hills.” With regard to all these things the Christian 


4 


46 


THINGS SECRET AND REVEALED. 


man has no desire to outrage his reason, stupefy his faith, or 
hush to silence the voice of conscience. 

We can not tell why certain things exist as they do in nature. 
We can not tell why we have but one moon instead of two, when 
two moons would make our nights far more pleasant. God knows, 
and as it is one of his many “secrets,” the astronomer, by search¬ 
ing, can not find it out; and even if he could ascertain the reason, 
it would be of no practical value to the human family. 

When a physician is called to visit the sick, it is far more im. 
portant that he proceed at once to cure the sick man, who is 
racked with pain and burning with fever, than that he spend 
his time in speculating as to the cause of his sickness. So it is 
far more important that we proceed without delay to do the things 
which God has required us to do than that we spend our time 
in trying to ascertain the reason why the requirement was made. 

It is quite certain that the man who received but “one pound” 
never found out why it was that he did not receive of the noble¬ 
man “five” or “ten pound;” and the fact that he received but 
“one pound” did not prove to be a valid reason for not improv¬ 
ing it, as he was commanded to do. 

It is very certain that knowledge that can not be reduced to 
practice is but little better than a treasure buried in the depths of 
the sea. 

We can not tell why animals that breathe the same air, live in 
the same climate, subsist on the same kind of food, and have the 
same sunlight, are so unlike in form, size, and color. Nor can 
we tell why the horse is covered with a coat of hair, the sheep 
with wool, the swine with bristles, and the bird with feathers. 
Nor can we tell why the hair that covers the horse, or the feath¬ 
ers which cover the bird, are not all of the same color. Nor can 
we tell why the leaves upon the same tree are of different pat¬ 
terns. All these things are to us a mystery; they are among 
the “secret things of the Lord our God;” for there are profound 
mysteries in nature, as well as in religion. 

If this secret could be searched out and proclaimed to the 
world, it would be of no practical value to us or to our children. 
It would not increase the spirit of devotion; nor would it make 


H. M. EATON. 47 

the cross of Christ more precious, or man more pure and useful, 
or heaven more desirable. 

With regard to all these things, there are men who have formed 
opinions of which they are very tenacious; but their opinions are 
not in harmony with each other, and may all be wrong. 

It is quite certain that we can do no better thing than to adopt 
the language of David. He says, “Such knowledge is too won¬ 
derful for me; it is high, I can not attain unto it.” 

Already is the world burdened with theories and creeds that 
<can have no saving effect upon the body, mind, or soul of man. 
When a man claims to have a foundation for his religious belief 
which God has not revealed in his word—a foundation not laid 
in Zion—he will be very likely to build on that foundation to his 
•own injury, if not to his final ruin. 

A “silver-tongued” man may make converts to his belief, but 
•they will ultimately drift into the broad ocean of infidelity if the 
belief is not founded upon revealed truth. 

We have a striking illustration of this statement in the fact that 
zl great multitude of men, on both sides of the Atlantic, attempt¬ 
ed to pry into the secret council of Jehovah for the purpose of 
ascertaining when the end of the world would come. They pro¬ 
fessed to believe, and did actually teach, that they had been suc¬ 
cessful in ascertaining that April 5, 1843, was the day when 
the Lord would come. Some of them in this country prepared 
their “ascension robes,” and waited for the coming of the great 
Judge ! They waited; but he did not come, as they expected he 
would do. The disappointment was great. It must have been 
very great to many of these deluded men. And what was the 
ifinal result, so far as we had the means of knowing? Some of 
them humbly confessed that they had been in a great error, and 
returned to the church again to labor with God’s people, while 
others began at once to denounce the Christian religion, and by 
Tapid degrees embraced some form of infidelity. Their lives have 
forcibly illustrated the saying of the Apostle Peter, “The dog is 
turned to his own vomit again ; the sow that was washed to her 
wallowing in the mire.” 

Man does a very sensible thing for himself, and possibly for the 


48 


THINGS SECRET AND REVEALED. 


world, when he “searches the Scriptures daily,” with prayer and 
carefulness, to ascertain their true meaning ; when he drinks in of 
the spirit of God’s word, to invigorate and cheer the soul; when 
his faith takes hold of the divine promises, and when he submits 
so unreservedly to the divine requirements as to become “sancti¬ 
fied through the truth ” 

Many of our theologians—though honest in their intentions— 
have caused much confusion in the religious world by “teaching, 
for doctrines the commandments of men,” instead of adhering. 
exclusively to the sacred Scriptures in the construction of their 
church creeds. 

The man who believes with St. Paul, that “ there is one body , 
and one spirit, even as we are called in one hope of our calling ; 
one Lord, one faith one baptism ; one God and Father of all, who 
is above all , and through all, and in us all,” has a Bible creed, and 
need not add, as an article of belief, something that God has not 
revealed, to make his creed more perfect. 

Those who attempt to go beyond the written word should feel 
that the way is as sacredly guarded as was the garden of Eden 
by the “flaming sword.” 

Among “those things which are revealed” is the solemn fact 
that ‘ ‘ man is a sinner , and under condemnation. ” He came into the 
world with a depraved nature. But we are not authorized to say 
that man is totally depraved. The Bible, when properly under¬ 
stood, does not teach the doctrine of total depravity. Revelation 
is not opposed to facts. 

This question was settled by the Savior, beyond all controversy* 
when he said to a young man who had lived a moral life pre¬ 
vious to his conversion, “ Thou art not far from the kingdom of 
heaven This statement of the Savior most effectually explodes, 
the doctrine so often taught from the American pulpit—that “a 
moral man is far worse than an immoral one.” 

If a man is within one mile of New York, he is one hun¬ 
dred times nearer the city than the man who is one hundred 
and one miles away. Still, he is not in the city any more 
than the man who is far from it. So a man may be very near 
the kingdom of heaven, and not in the kingdom. He may be 


H. M. EATON, 


49 


•as moral as was Nicodemus, and still know nothing of the new 
birth. 

If a man is capable of performing one good act, from a right 
motive, his depravity can not be total. If he is capable of tell¬ 
ing the truth “under oath,” it shows that he has some compunc¬ 
tions of conscience; and though a great sinner, he might have 
made himself a greater one by adding the sin of perjury. If all 
good men would lay aside the creeds made by the churches, and 
embrace and teach revealed truth as found in the Bible, and 
nothing more, and express their religious views as far forth as 
practicable, in Bible language, it would very effectually check the 
prevailing desire to find out “the secret things that belong to the 
Lord our God.” 

Would it not be the height of folly for a man to devote his 
time and tax his energies in trying to find out why God let Can¬ 
ada thistles grow out of the earth to annoy the farmer ? Here 
they are, and the farmer can not deny it. if he don’t like the 
thistles, all he has to do, or can do, is to get rid of them as best 
he can. Finding out why they are here would be of no practical 
value to the farmer. 

Now, the question, “Why did God permit sin to come into the 
world?” is frequently asked, but never satisfactorily answered. 
Volumes have been written upon the subject, and many of our 
most learned divines have discussed the question in their pulpits, 
but all to no purpose, for no uniformity of opinion has yet been 
reached. 

If Jehovah should send the patriarch Abraham to this world 
to tell us why he permitted sin to enter here, the statement would 
probably spoil so many religious opinions, and render necessary a 
modification of so many human creeds, that few, very few, would 
probably thank him for ihe information. 

The fact is, sin is here, just as Canada thistles. Now the prac¬ 
tical question, and the all-important one, is, “How can we get 
rid of sin?” “How can we have sin eradicated from our hearts, 
-so that we can live Christian lives ?” These are among the ques¬ 
tions that can be answered, for the answer has been revealed. 

When the jailer asked the apostles in prison what he must do 


50 


THINGS SECRET AND REVEALED. 


to be saved, the answer was, “Believe on the Lord Jesus Christ, 
and thou shalt be saved.” When Jesus sent his disciples into the 
world to preach the gospel, he told them to say, “He that be- 
lieveth and is baptized shall be saved. ” 

St. Peter told the Jerusalem sinners who desired to be saved/ 
that they must “repent and turn to God, and do works meet for 
repentance. ” 

God imposes the same conditions upon all seekers of salvation. 
Emperor William and Queen Victoria must be saved, if saved at 
all, in the same way that their humblest servants are saved. 

One reason why there are no more heart-piety and practical 
godliness in the world at the present day is because men are so* 
given to theorize and speculate upon subjects beyond the com¬ 
prehension of mortals, and make so little effort to understand 
God’s revealed will, and to reduce to practice the teachings of 
“his only begotten Son, in whom he is well pleased.” 

As the seasons come and go, the appropriate work of each 
season is performed. In the spring we sow our seed, and gather 
our harvest in autumn. 

We should exercise the same discretion and sound judgment 
with regard to the things of religion; for “godliness is profitable 
unto all things, having the promise of the life that now is, and ofi 
that which is to come.” 

We must not stifle conviction with regard to any duty, but cher¬ 
ish conviction in the heart, and carry out its suggestions in our 
daily life. We must ‘ ‘prove all things, and hold fast that which is- 
good.” 

Christianity can best be proved by submitting it to an experi¬ 
mental and practical test. That we may know the power of 
Christ to save we must believe in Christ with all the heart. To 
know by experience the benefits of religion in this life, we must 
take upon us the yoke of Christ and follow him. We must sit 
humbly at his feet and learn of him, and then we shall “find rest 
for our souls.” That we may know the joys of salvation we 
must have salvation. We must “taste and see that the Lord is> 
g6od.” A blind man can not see till his eyes are opened; non 
can the soul enjoy Christ till the Spirit of Christ is in the souL 


H. M. EATON. 


51 


When man submits fully to God’s will, and faithfully performs- 
the duties that the Christian religion enjoins upon him, he will 
then see the wisdom and love of God in the plan v of salvation, 
and rejoice in its adaptation to the wants of man. He will then 
begin to feel as St. Paul felt when he said, “God forbid that I 
should glory, save in the cross of our Lord Jesus Christ.” 

“Revealed things’’ are not only for us, but “for our children” 
also. Parents are to teach religion to their children, and illus¬ 
trate the teaching in their lives. They should so live before their 
children that they will “take knowledge of them, that they have 
been with Jesus, and have learned of him.” 

Ministers are to instruct the children in the duties of religion, 
so that in early life they may learn to “keep all the words of this 
law.” If children in early life become Bible students, they will 
be far more likely to become Christian men and women of stable 
character, and pillars in the church of God. 

Ministers can not be too earnest or too zealous in their efforts 
to make the children acquainted with “the things that are re¬ 
vealed.” Timothy “knew the holy Scriptures from a child, 
which were able to make him wise unto salvation.” Ministers 
are not only to feed the sheep of Christ, but they are to feed his. 
lambs also. • 

This subject can not fail to deeply impress our minds with the 
thought that the Bible, which contains God’s revealed will, is of 
priceless value. The evidences of its authenticity and inspiration 
are so overwhelming that no room is left for “doubts and fears.” 

The Christian is as fully persuaded that the Bible is a divine- 
revelation as he is that the sun shines in the heavens to make his 
day, or that the seasons come and go each year in their regular 
order. 

If God had not given us the Bible, we should have been with¬ 
out a knowledge of his will to-day; for “the world by wisdom 
knew not God” in St. Paul’s day; and there has been no intel¬ 
lectual and moral improvement since in that portion of the world 
where the light of the gospel has not shined. But to-day “the 
gospel of the blessed God” is being preached in the dark corners 
of the earth, the clouds are floating away, and the true light is 


THINGS SECRET AND REVEALED. 


52 

shining in upon the pagan mind, to show “those who sit in the 
regions and shadow of death” that there is a Savior who, “by 
the grace of God, tasted death for every man.” 

The Bible is everything to us. All its commands are reason¬ 
able and all its prohibitions are needful. It is the world's great 
light, and without it we could have no knowledge of the true 
God or of his Son, Jesus Christ. The Bible is the true founda¬ 
tion of the highest order of civil government, of all wholesome 
laws and social order. It is the heavenly leaven that is leaven¬ 
ing the whole lump of human thought and moral feeling. It is 
the mighty lever that is raising the world from its moral degrada¬ 
tion to a condition of salvation, of usefulness, and of honor. It 
is the wonderful power that is opening the eyes of the spiritually 
blind, unstopping deaf ears, and causing the dumb to speak and 
the lame to walk. In short, it is making man “ a new creature 
in Christ Jesus.” It is the means of filling the heart of man 
with charity and Christian love, and causing him to rejoice with 
a “joy that is unspeakable and full of glory." 

It is impossible for man to fully appreciate the richness and 
fullness of the love of God as manifested in the things he has 
revealed in the Holy Bible. Were it not for the Bible we could 
have no just conception of the holiness of God and his hatred 
•of sin; indeed, we could know nothing of sin, either of its na¬ 
ture or of its ruinous effects. Were it not for “revealed things,” 
we should know nothing of the doctrine of the resurrection, or 
of immortality and eternal life. We should lay away our de¬ 
parted ones in the cold and silent grave without any hope of 
meeting them again. Now all this is changed. “Revealed 
things ” have turned darkness into light and sorrow into joy. 
Man is to be raised immortal, and pious friends long separated 
will meet again on the other side of the Jordan, and there unite 
with “the general assembly and church of the first-born»’ in 
shouting “Salvation to our God which sitteth upon the throne 
and unto the Lamb.” 

There the redeemed of the Lord will wear 4 ‘ the crown of 
life ” and hold in their hands “ the palm of victory; ” and the 
burden of their song will be: “Unto him that loved us, and 


H. M. EATON . 


53 


washed us from our sins in his own blood, and hath made us 
kings and priests unto God and his Father, to him be glory and 
dominion forever and ever. Amen.” 


REV. ISAAC C. GOFF, D. D. 


Mr. Goff was born in Rehoboth, Mass., 28th of Oct., 1808. 
His parents were members, during his early life, of the Close 
Communion Baptists, of which church his paternal grandsire 
and four other relatives, on the father’s side of the family, were 
ministers. His domestic education was strictly moral, always be¬ 
ing required to attend the Sabbath service at a distance of two 
miles, in all weather, on foot, and to remain to both services in 
the coldest of weather without stoves or other artificial heat. 
He was not allowed to know any thing of games of chance, to 
use any form of profanity in speech, or to keep the company of 
those who did. He was not allowed to remain out of evenings 
later than 9 o’clock, and then only under instructions as to 
places and company. He was instructed in precept and exam¬ 
ple to deal honestly, and is not now aware that he has ever 
violated, in any of these things, his parents’ precepts. 

Until he was sixteen years old he had no other advantages of 
education than such as were afforded at a country district school, 
and such help as his father, who had been a teacher, could 
afford. When ten years of age his parents and a large farpily 
connection were in a wholesale manner expelled from the Bap¬ 
tist Church for embracing the views of religion as preached by 
Elias Smith and Frederic Plummer. From that time his course lay 
in the direction of liberal religious views, in which course he has 
been more than satisfied ever since, and if now his choice lay 
between isolation and sect association, he could choose only the 
former. 

At the age of fourteen he removed with his parents to Ontario- 
County, N. Y., where his educational advantages were not im¬ 
proved, nor the amount of hard work diminished. He worked 
on the farm during the year, attending school only during the- 
three winter months. In the use of such limited means, however,, 
he made respectable progress, as it always fell to his lot to repre¬ 
sent his class and the school in examinations and school visitations.- 



ISAAC C. GOFF. 


55 - 


During the summer of 1824, at the age of sixteen he professed 
religion and was. baptized in September of that year by Rev. 
David Millard, and almost immediately commenced holding social 
meetings in school houses for many miles distant. This he con¬ 
tinued to do, working on the farm, and attending school in win¬ 
ter, until February 1826, all the while under the impression that 
he must preach, which caused him the greatest perplexity and 
trouble, overwhelming him almost to insanity from a sense of 
total unfitness. He made his first attempts at preaching during 
this month in Naples, N. Y., twenty miles south from his fath¬ 
er’s. These attempts were marked with mortifying failures and 
wonderful successes, usually the former. In March, 1826, he 
left for Canada, under the advice of Father Millard. He started 
on foot westward from West Bloomfield, traveling from early 
morning until as late in the evening as he could, and find a 
school house occupied, when he would call and announce a 
meeting for the evening. So" he continued, until reaching the 
mouth of the Niagara, he embarked on a schooner for Toronto, 
was wrecked and lost all that he had—not much—and escaped 
barely with life. Entered the province from the wreck without 
money or friends. Here he spent eighteen months. His labors 
and privations here were in excess of what would be believed, 
or of what he would wish to recite, but they were among the 
happiest months of his li'fe. During this time he preached from 
one'to three times daily, traveling mostly on foot. He had noth¬ 
ing to read but the Bible and Thos. Newton on the Prophecies, 
not even one newspaper during the whole time, only an oc¬ 
casional number of our denominational paper. His support 
during this time was the manifest help of God, and the wise 
counsel of his dear brother, Rev. J. Blackmar. During this 
time seven churches were gathered under their united labors, 
between Whilby and Hallowell. 

In September, 1827, he returned to the Northern States and 
received, with Bros. Blackmar and E. Marvin, ordination at 
Royalton, N. Y.—then not eighteen years old. 

The following winter he spent pleasantly in Philadelphia, with 
his true friend, Rev. F. Plummer. The following May went to- 


56 


ISAAC C. GOFF. 


Boston, Mass., where he spent eighteen months supplying the 
church at Sea street. During his residence in Boston he devoted 
himself to bookstand such other means of improvement as he 
could command, and subsequently in Philadelphia spent two 
years in the Classical School of Dr. John Roberton. During the 
latter part of thisjtime he heard the Latin recitations in some of 
the classes. During this time he preached constantly in and 
around Philadelphia. During the next seven years he read a 
lesson in Latin and Greek daily, and for a part of the time gave 
private lessons in the latter. 

His principal pastorates have been in West Bloomfield, N. Y., 
three years; Illinois, fifteen years; and in Irvington, N. J., 
where he now resides, two settlements in all, twenty-six years. 
Excepting in one inconsiderable matter, never had cause to 
complain of the treatment of any congregation and never had, 
as he believes, but one vote cast against him. He received the 
degree of D. D. from Union Christian College in 1880. 

He has been fourteen years in two different places superintend¬ 
ent of public schools, and nineteen years president of the confer¬ 
ence where he lived. Was two years connected with the 
editorial department of our paper, and for the last six years 
president of the Board of Trustees of the Christian Biblical 
Institute. 

He never had any church or conference trials. He is satisfied 
with the Christian as he is with himself—aware of many errors, 
faults, and infirmities, but had rather be himself than anybody 
else. 

In 1831 he married Miss Phebe Ward, of Irvington, N. J., 
who died June, 1844, leaving him one son, Frederick Chancey. 
In the autumn of 1846 he married Miss E. E. Crawford, of Irv¬ 
ington, N. J. Has six children, all of whom are a comfort to 
him, and his domestic relations are all pleasant. 












































■ 











FAITH IH CHRIST. 


BY REV. I. C. GOFF, D. D. 


“Dost thou believe on the Son of God?" —John 9: 35. 

The person, character, mission, and work of the Lord Jesus. 
Christ, as objects of faith, constitute, undoubtedly, the substance- 
of what is peculiar to the Christian religion. So that an intelli¬ 
gent and controlling faith here would seem to decide the ques¬ 
tion of our own Christianity, and also the question whether we 
are or can be saved. To those who believe that “through Him 
(only) is preached the forgiveness of sins;” and “that by Him 
(only) all that believe are justified from all things from which 
they could not be justified by the law;” “that there is no salva¬ 
tion in any other;” “that there is no other name under heaven 
given among men whereby we must be saved;” this position will 
not, I think, be deemed too strong. Faith in the Son of God re¬ 
gards His person. We use the term “person” as the “corporeal 
manifestation; the outward appearance and expression.” “A 
living soul, a self-conscious being, a moral agent.” In this re¬ 
spect we contemplate him apjrt from all human beings. “The 
first man, and so of all his progeny, is of the earth earthy; the 
second man is the Lord from heaven;” a mode of expression 
which could not be tolerated if only the highest type of human 
power and dignity were intended. Nof is this expression to be un¬ 
derstood as a figure, the poetic effusion of an enthusiastic admirer. 
It was the claim of the Master himself: “Ye are from beneath, 

I am from above.” “Ye are of this world, I am not of this 
world.” In the same line of thought: “I came down from 
heaven;” “and what if ye shall see the Son of man ascend up 
where he was before?” “Came into the world;” “Proceeded 
and came forth from God;” “Sent into the world,” and the like 
expressions, which are never used to describe the mission of 
Moses, Elijah, the prophets, John the Baptist, or any other of 




60 


FAITH IN CHRIST. 


the world’s great reformers or benefactors. That the Lord 
Jesus “ was rich and became poor,” can be understood only as 
teaching Jhat he had a glorious pre-existence. 

The miraculous manner of the Savior’s advent into the world 
also teaches the divinity of his person. I know the ingenious 
attempts which have been made to set aside the histories of this 
event, as contained in the first chapters of Matthew and Luke, 
because they represent' the manner of his birth as miraculous. 
But if the first parts of Matthew and Luke are to be rejected 
because they recite the miraculous manner of Christ’s coming 
into the world, why not reject the last chapters of all the evan¬ 
gelists because they recite the equally miraculous ihanner of his 
death, resurrection, and ascension ? And then why not reject 
all of the intermediate chapters because they are histories of 
miracles? And all this would be only the beginning of skep¬ 
tical delusion. The influence of Christianity through all the 
ages, the grandest of miracles, and the sum of all others is to be 
disposed of. So it seems that the rejection of the first chapters 
of Matthew and Luke, for the reason given, involves the rejec¬ 
tion of Christianity itself. When I say the main reason for 
challenging the history of our Savior’s birth, as given by Mat¬ 
thew and Luke, is that it is miraculous, I do not forget the con¬ 
troversy over the genealogies as given by these two evangelists. 
We are reminded, in a tone of triumph and defiance, that in 
tracing this genealogy—one from Abraham to Joseph, and the 
other backward from Joseph to Adam—they disagree material¬ 
ly—in fact, that they give only a few names in common. But 
this difficulty, which has so perplexed scholars, is only imagina¬ 
ry. If a surveyor, in running a given line from north to south 
through a continuous forest, should spot, occasionally, a tree on 
the north side—not every tree, not every hundredth tree on the 
line—and another should, in running the same line from south 
to north, also spot an occasional tree on the south side—not 
every tree, not every hundredth tree—would it be strange if the 
same trees in both cases were not spotted, though the line was 
identical ? 

This same divine Person, so singularly introduced into human 


ISAAC C. GOFF. 


61 


history by these evangelists, was not unknown to the prophets 
and patriarchs. Was he not with Abraham, and Lot, and Mo¬ 
ses, and Joshua, and Jacob, and David, and Daniel^ and the 
three Hebrew children—“the form of the fourth like unto the 
Son of God ? ” Was he not with the church in the wilderness ? 
David foresaw him always before his face; and he was before 
Abraham. I could not satisfactorily answer the skeptical ques¬ 
tions, “If salvation is only through Christ, what became of all 
who lived and died before he was born ? ” or, * ‘ What has be¬ 
come of the millions who have lived and died since, who yet 
have never heard of him or of his salvation?” if I believed 
that he had no existence earlier than his birth in Bethlehem, or 
that there was no saving manifestation of him to pious and de¬ 
vout heathen through all lands and through all the ages. The 
ark and the cities of refuge were not merely prototypes of salva¬ 
tion and its necessity, but “ shadows,” and the substance in him 
was then and there. 

Faith in the Son of God respects the divinity of his character. 

I use the term character not in any of its lower senses, but as ex¬ 
pressive of the “sum of qualities which distinguish one person 
or thing from another”—which represent Christ as apart from 
all human beings—they, to be saved—the best and* holiest of 
them—and he, the Savior. Human nature, the best types of it 
imperfect, helpless, and sinful; he, “holy, harmless, separate 
from sinners, and higher than the heavens.” Man the universal 
sinner, and he the almighty Savior. 

Paul teaches that we are made partakers of Christ, conditioned 
upon perseverance; and Peter says partakers of the “divine na¬ 
ture” on the condition of renouncing sin. Another expresses a 
regenerate state, as “in Christ, ’* and as “having Christ within”— 
as having the mind and the spirit of Christ. Clearly the charac¬ 
ter of Christ, as well as his person, must be considered apart from 
men—the one defiled, and the other the only remedy. In the 
parable of the leaven in the meal is represented the nature of 
Christ and of his religion as distinguished from human nature. 
As the leaven differs from the meal into which it was put, so that 
a little leaven permeates and assimilates the three measures of 


62 


FAITH IN CHRIST . 


meal, so the character of Christ must be materially different from 
the human character, as is his Spirit from the spirit of the world; 
so that to have the spirit and mind of Christ is to be Christian, 
and without his spirit Christianity is impossible. 

The divinity of his character is farther indicated in his relation 
to the Father. This is expressed in three forms—as the “Son of 
God,’’ the “only begotten Son of God,” and by the name “God.” 
We may not know all that these terms imply; but we know that 
“the Son of God” is not a form of expression that is employed 
to represent the relation between God and any other being. 
“Son of God” and “sons of God” (without the article) are terms 
applied both to men and angels. This distinction, as scholars 
know, is not accidental or hypercritical, but radical. But “only 
begotten Son of God” is a term that puts an impassable line of 
separation between him and every created being. The glories of 
this peculiar relation are mysteries to us only as we have not 
'the capacity to comprehend nor the ability to understand them. 
Language was not made to express them. “Eye hath not seen, 
nor ear heard, neither hath it entered the heart of man.” 

When Jesus said, “I and my Father are one,” the Jews took 
up stones to stone him. It seemed to them that he claimed to be 
very God; and that they understood to be blasphemy, punisha¬ 
ble by their law with death. They had misapprehended Je§us, 
and he corrects them. He only claimed to be the “Son of God,” 
and the words “I and my Father are one” only expressed fitting¬ 
ly as language could do the nearness and the sacredness—the di¬ 
vinity, we might say—of that relation. This numeral adjective 
“one” expresses sometimes the idea of identity , and sometimes 
that of unity. Where it expresses the former idea it is always in 
the masculine or feminine gender, whereas the idea of unity is 
always expressed in the neuter gender. Please compare John io : 
16-30; 16: 11, 21, 22, 23; Gal. 3:28; Eph. 2:14; I. John 
5: 7. In all these places the neuter gender expresses unity , and 
not identity. “I and my Father are one”—unity with God! 
What a sublime conception ! It is more than agreement or har¬ 
mony. Not the action of two separate wills without collision, or 
of separate minds without conflict of purpose or results; the 
same mind, ’the same purpose and results. 


ISAAC C. GOFF. 


63 


This divine unity which has its source in God and Christ has 
wonderful development in Christianity; it is the spirit of it. 
All Christians are “one in Christ Jesus’’—all one as Jesus and 
his Father are one; and one by virtue of their unity. Paul says 
to the Corinthians, “I beseech you, brethren, by the name of our 
Lord Jesus Christ, that ye all speak the same thing, and that there 
be no division among you, but that ye be perfectly joined together 
in the same mind and in the same judgment.” 

The work of God, by virtue of this unity, is the work of 
Christ and of the Holy Spirit; not three works, but one work . 
A farmer plows his acre, his team plows it, and his plow 
plows it—the sime acre, the same work. Neither, alone, does 
the work, nor the smallest part of it—one work, as a whole, and 
one in its smallest parts as well. 

The treaty of one government with another is not the act of a 
diplomatist apart from his government, but the act of the govern¬ 
ment through its agent, the only constitutional or known method 
of its action. The wonderful influence of spring in creating a 
world of beauty and loveliness is not the effect of the sun, or at¬ 
mosphere, or rain - either of them apart and separately—but the 
one work of all, acting in perfect harmony and unity. 

The divinity of the Savior’s character is indicated by his titles.. 
“Befcause he hymbled himself and became obedient unto death, 
even the death of the cross, therefore God hath exalted him, and 
given him a name which is above every other name; that at the 
name of Jesus every knee should bow, of things in heaven, and 
things in earth, and things under the earth, and that every tongue 
should confess that Jesus Christ is Lord to the glory of God the Fa¬ 
ther ” This name which is above every other name is God. It has 
been observed by theologians that this name is used in the holy 
Scriptures both in a supreme and in a subordinate sense; and 
hence, as Christ is the “Son of God,” “only begotten Son,” was 
sent from God into the world, was obedient to God, suffered, was 
dead and buried, arose from the dead and ascended to God, the 
name could not be applied to him in the highest, the supreme 
sense, but in a subordinate sense. 

In a subordinate sense the name is undoubtedly used as ap- 

5 


<64 


FAITH IN CHRIST 


plied to men and to angels, but not as applied to Christ. As 
applied to Christ, the name God is used in its highest, its 
supreme sense; but it is used figuratively. I say of a good por¬ 
trait of George Washington, “That is George Washington.” I 
do not mean Washington in a subordinate sense, nor do I mean 
that it is really George Washington; but I do use the name fig¬ 
uratively. This is according to the genius of language and ac¬ 
cepted scholarship. Jesus says of the elements of the supper, 
“This is my body—this is my blood.” He does not mean this is 
my body and my blood in a subordinate sense, nor that it was 
really his body; but the language is clearly figurative—this rep¬ 
resents my body and my blood. Paul says of the rock in the 
wilderness, which through all their journeying supplied the fam¬ 
ishing thousands of Israel with water, “That rock was Christ.” 
Not really, or in a subordinate, but in a figurative sense; and so 
in examples almost without number. The same idea is expressed 
in Hebrews 1:3: “The brightness of his [God’s] glory, and the 
express image of his person.” 

Faith in the Son of God respects his office as Mediator. Not 
a mediator as one of many, but the one only Mediator be¬ 
tween God and man. All things were created by Christ (John 1 : 
3), whether the things in heaven or in the earth, visible and in¬ 
visible. Whether they be thrones [or dominions or powers, all 
things were created by him and for him; and by him all things 
consist. (Col. 1 : 16.) Salvation is not only “by” Christ, but 
only by him (Acts 4: 12; II. Cor. 5 : 18, 19). The world will 
be judged, Christ (Acts 17 : 31). In all these passages, and 
in many others, the preposition by (or through) dia represents 
the idea, not of the independent, but of the instrumental cause; 
that is, God created the world through (did) Christ. He redeems 
the world through (did) Christ; and so of the judgment. God 
will judge the world through (did) Christ. In all these, Christ 
acts mediately—is Mediator. The only Mediator that is, or ever 
was, or ever will be, through all ages, patriarchal and Jewish, 
among all nations of antiquity and paganism, he has been, is, 
and ever will be the only medium of access to God. 

We make this averment as against the heathen notion of tute- 


ISAAC C. GOFF. 


65 


Jar deities and demigods, and the same idea incorporated into the 
Romish Church—saints and the spirits of dead men—and the 
peculiarities of what is known as modern spiritism. Faith in the 
Son of God recognizes him as the only Mediator. All others, 
ovhether among heathen, Catholics, or spiritists, are frauds. 

“Faith in the Son of God” regards the nature of his mission— 
the work that he came to do. As we have said, the peculiar ex¬ 
pressions, “Gave his only begotten Son,” “Sent him into the 
world,” “Proceeded and came forth from God,” “Deliveredhim 
up for us all,” are never used in reference to the birth and mis¬ 
sion of any man. They imply a previous conscious existence, 
and seem incapable of any other satisfactory interpretation. 

The whole idea is clearly expressed by Paul: “Ye know the 
grace of our Lord Jesus Christ, that though he was rich, for our 
sakes he became poor, that we, through his poverty, might be 
rich.” During his sojourn in the flesh he was never reduced 
from riches to poverty—from a higher to a lower condition. He 
was born in a stable, in the lowest social condition, and found 
his way, by the force of his character, to the admiration and adora¬ 
tion of the wise and the good, and to a burial with the rich. 
His riches were in heaven before he came to a birth of poverty 
and want and suffering in this world. It was a divine work that 
he came to do saving men, the lost, and reconciling the rebel- 
ious to God. In this, as in his person and character, he must be 
contemplated as apart from men. If human agencies may be 
represented as in any manner saving men, it is only by the ac¬ 
commodation of language, representing such measure of divine 
indwelling as creates a supernatural efficiency. Man, apart from 
Christ, can not save; can not do the smallest part of the work. 
Man, the holiest and best, must himself be saved. All good 
men and women and angels that ever existed could not of them¬ 
selves save the meanest specimen of man from the smallest sin, 
or do the smallest part of the work. There is salvation only in 
Christ; “no other name under heaven given among men where¬ 
by we must be saved.” 

Human efforts, the most noble and successful, in behalf of the 
sinner can only ameliorate their condition, reform their habits, 
and bring them to Christ. 


66 


FAITH IN CHRIST. 


The mission of Christ is to reveal sin as the cause of human 
misery and despair, regenerate the heart, and control the life by~ 
the indwelling of his own spirit and nature. Not to do some¬ 
thing to favorably dispose God toward us; not to placate or pac¬ 
ify him; not to interpose a merciful agency as against the wrath 
of God, who in fury was disposed only to destroy him; not to 
take the place of the sinner as a criminal bearing the punishment 
due to his sins, nor in any sense to render it possible for God to 
save him; but to reveal the divine character of love and mercy, 
and so to exemplify in his own life, teachings, disposition, and 
works the merciful purpose of our heavenly Father as to secure 
the unquestioning confidence of lost sinners in the amazing grace 
of the gospel, which is our only hope, the everlasting joy of 
heaven, and the ever-increasing wonder of angels. 

Faith in the Son of God accepts his sovereign authority in the 
church. “All power in heaven and in earth is given to him.” 
“All things are put under his feet,” and he is given to be “head 
over all things to the church.” “He is the head of every man.” 
He is the head of the church; the head of all principalities, and 
powers, and might, and dominion, and every name which is named 
not only in this world, but also in that which is to come. ” Faith 
in the Son of God accepts this teaching—literally, theoretically, 
and practically. It knows no other authority in the church, and 
respects none. It repudiates all systems of church polity in the 
Catholic and Protestant world, all ecclesiastical courts, all hu¬ 
man creeds as conditions of Christianity or conditions of fellow¬ 
ship, as impertinent and antichristian. It recognizes his law as 
the only authority in all matters of faith and duty, though loy¬ 
alty to Christ and his law be regarded as among the principal 
heresies of the age; though the questioning of human authority 
in religion or human infallibility in the interpretation of Scripture 
be deemed an offense and crime in the sect church, equally with 
the bre iking of the seventh or the ninth commandments (and what 
greater offense can be committed against orthodox sensibilities 
than ignoring all human creeds in matters of faith, and all hu¬ 
man and sectarian names of church organization, to cleave only 
to the divine law, and to wear only the name Christian as the 


ISAAC C. GOFF. 


67 


-all-expressive name given the disciples by divine authority). Are 
not Christians now “reproached for the name of Christ?” 

“Faith in the Son of God” respects the completeness of his 
salvation—his ability, willingness, and anxiety to save all men. 
He came into the world not to judge or destroy, but to save men 

to “save to the uttermost” the lost the “chief of sinners.” 

For centuries the prominent idea of Christ’s mission and 
death, as taught in the schools and churches, was that he was a 
ransom paid to the devil, and, when that superstition was worn 
out, that he was an offering to appease the wrath of God. Then 
this salvation was affirmed to be partial; that God only wanted 
to save a particular number which he predestinated. Next, 
that Christ died only for this particular number, and that grace 
was limited under the same restrictions that regeneration was ef¬ 
fected in baptism ; repentance was only doing penance, and 
that the forgiveness of sins was only a priestly dispensation. 
When this old effete dogma of a bigoted and ignorant age and 
habit gave way, and emancipated souls began to look for a new 
Christianity and a broader and worthier faith, just then every¬ 
thing great, sublime, and divine in the gospel vanished. Faith 
became mere opinion, love a natural sentiment, and piety itself a 
•cultivation of human nature. Jesus was regarded only as a man, 
and the Holy Spirit identical with the laws of the soul. God 
himself was put under nature—shut in back of nature—and al¬ 
lowed to speak only through it, and in it. The incarnation, the 
miracles, the Gethsemane, the calvary, all the flaming glories of 
the gospel were stifled as extravagancies, and the “new Chris¬ 
tianity’'—more liberal, more advanced belief—turns out to be 
not a revelation, but a discovery that we are living in nature just 
as nature makes us live. There is no salvation, only develop¬ 
ment, with a little human help from the very excellent person, 
Jesus. Faith in the completeness of his salvation discards alike 
this false and bigoted theology and the human substitute. 

The true faith represents the mission of Jesus as a revelation 
of the merciful disposition and purpose of God toward all men; 
of the abundant provision for their salvation, that all could and 
-might be saved. And finally, it represents his own anxiety and 


68 


FAITH IN CHRIST. 


the anxiety of God for their salvation. All this is included in? 
the idea of the “completeness of his salvation.” The anxiety of 
God is implied in his relation to the sinner. It is illustrated in 
the parable of the “prodigal son.” It is expressed in Hosea, 
n : 8, 9: ‘-How shall I give thee up, Ephraim ? how shall I de¬ 
liver thee, Israel? how shall I make thee as Admah ? how shall 
I set thee as Zeboim ? mine heart is turned within me, my re- 
pentings are kindled together. 1 will not execute the fierceness 
of mine anger, I will not return to destroy Ephraim: for I am 
God, and not man.” And again, in Ezekiel 33: 11 : “Say unto 
them, As I live, saith the Lord God, I have no pleasure in the 
death of the wicked; but that the wicked turn from his way and 
live: turn ye, turn ye from your evil ways; for why will ye die, 
O house of Israel?” 

The anxiety of Jesus for the. sinner’s salvation will not, can not 
be questioned. His whole life, his sufferings and his death, are 
its expression. “He beheld Jerusalem, and wept over it, saying, 
O Jerusalem, Jerusalem, thou that killest the prophets and stonest 
them that are sent unto thee, how often would I have gathered 
thy children together even as a hen gathereth her chickens under 
her wings, and ye would not.” This, with his prayer of un¬ 
equaled tenderness for his murderers in the moment of his great¬ 
est agony, “Father, forgive them, they know not what they do” 
—so in harmony with his whole life—leave no room for even 
malicious skepticism. God and Christ are more anxious for the 
salvation of the sinner than the sinner, under any circumstances, 
can be for his own salvation. 

■This doctrine of divine anxiety may be obnoxious to hyper¬ 
criticism, and be rejected as an innovation, as wanting the seal 
of ecclesiastical approval, or as a contradiction of old and estab¬ 
lished theological dogmas. But it will be found in harmony with 
the revealed word, the most enlightened experience, and as a 
most precious ground of hope to the sinner. 

An impassible God and an impassible Mediator would render 
the salvation of the sinner impossible. An impassible God and 
a sympathizing and anxious Mediator would present only an ex¬ 
ample of dissimilarity and antagonism, which would wreck the 
hope of the world as from them. 


ISAAC C. GOFF. 


69 


But if the anxiety of Christ represents the character and dis¬ 
position of his Father toward sinners, while by the impartation of 
his own nature to Christians he becomes their ideal and example 
in this respect, then we see in all a beautiful harmony—a complete 
salvation. In this salvation, so complete, is beautifully exempli¬ 
fied the perfect unity of the Father and Son with each other, 
of the Father and Son with all believers, and of all believers 
with each other. 

“Faith in the Son of God” is a faith in a divine, living per¬ 
sonality. It is not a speculation, or theory, or system, or creed, 
or anything that can be expressed in words, written or spoken. 
It is not what , but who w£ believe; not a thing, but a person. 
Paul says, “I know whom I have believed, and am persuaded 
that he is able to keep that which 1 have committed to him against 
that day.” To “believe him” is, then, to commit all to him in 
view of the greatest possible trial—“casting all our care upon 
him.” To the anxious inquiry, “What must I do to be saved ?”' 
the answer was, and the right answer ever must be, “Believe on 
the Lord Jesus Christ.” If there is a comparative importance 
attached to what we believe, it is not vital. Faith in Jesus Christ 
is indispensable; that alone decides the question of our Christian¬ 
ity, and of our salvation as well. It is faith in things, theories,, 
and creeds that we contend and strive about. To believe in 
Christ is to receive himself; to partake of his divine nature; to 
have “Christ within the hope of glory;” to be filled and per¬ 
meated with his spirit. In such faith there can be no strife, nor 
division, nor contention. “It works by love, purifies the heart, 
and overcomes the world. ” Faith in things is theological; faith; 
in the Son of God is Christian. The Bible even, inspired and 
infallible as I believe it to be, is not an object of faith. It is a 
rule of faith, and a guide in conduct, and a perfect and all-suf¬ 
ficient one. I believe Christ; the Bible is my rule and guide to- 
and in this faith. 

“Dost thou believe on the Son of God?” Not in anything 
that has or can be done for you; not even what Christ has done 
or can do for you. It is Christ himself. Volumes are written, 
and hundreds of sermons preached every year on the very or- 


70 


FAITH IN CHRIST. 


thodox subject of the propitiation and atonement which Christ 
has made for us. 

I need hardly inform the careful reader of the New Testament 
that these expressions do not occur in it. We are told that God 
hath set Christ ‘‘forth to be a propitiation through faith in his 
blood ;” “that he is the propitiation for our sins, and not for ours 
only, but also for the sins of the whole world/’ And Paul says, 
“We jov in God through our Lord Jesus Christ, by whom we 
have now received the atonement.” (The only place where the 
word atonement occurs in the common English translation of the 
New Testament.) But it is not affirmed here, or any where else, 
that Christ made a propitiation or atonement for anybody. He 
was the propitiation, and by him we received the atonement. 
The atonement is the reconciliation. Paul says, “By whom we 
have now received the atonement,” showing that the atonement 
is received when the reconciliation is effected. This atonement, 
•or reconciliation, can not-be made for us without our consent and 
•co-operation. “We then, as embassadors for Christ, as though 
God did beseech you by us, we pray you in Christ’s stead be ye 
reconciled to God.” It is Christ then, and not a theory; it is 
Christ, and not another; it is Christ, and not what he has done 
•or can do for us; it is what he is to us. We illustrate the point 
•of faith in a divine personality thus : It is a popular dogma, and 
essentially orthodox, that the only hope of man, of the sinner, 
is in the righteousness of Christ—its imputation; that we must 
be clothed with’ his righteousness; and a free and flippant use of 
these terms is unquestioned evidence of soundness in theology 
and evangelicism in religion. The only hope of the sinner is 
represented as consisting in a mutual transfer of moral character, 
his righteousness, to us, and our sins to him. When it is remem¬ 
bered that no article in any orthodox creed is deemed more im¬ 
portant or essential than this, that hundreds of volumes and thou¬ 
sands of sermons are annually uttered in the assumption, defense, 
and illustration of this theory, it may seem strange to learn that 
the Bible says nothing about it. “Christ’s righteousness,” u ‘the 
robe of Christ’s righteousness,” are terms never to be met in the 
volume of inspiration. This fact is not noticed in the interest of 


ISAAC C. GOFF. 


71 


any form of skepticism, or to challenge an excess of faith in the 
Son of God, but because the accepted dogma is essentially de¬ 
ficient, superficial, and unsatisfactory. Instead of the “right¬ 
eousness of Christ,” and, “the robe of his righteousness/’ which 
orthodoxy gives us, faith in the divine personality of the Son of 
God gives Christ himself—he “who of God is made unto us 
wisdom, righteousness, sanctification, and redemption.” The 
true faith says nothing about putting on the robe of Christ’s right¬ 
eousness, but, “Put ye on the Lord Jesus Christ” himself. 

Affirming Christ personally as the object of the Christian faith, 
renders proper here and at all times the presentation of such 
views of him as may inspire unfaltering trust in him. 

We can not love or trust him too much or too entirely ; can not 
conceive of him as too entirely divine. “Dost thou believe on 
the Son of God?” We must trust in him as acquainted neces¬ 
sarily with every possible strait, difficulty, and trial into which 
any of the millions of his people may or can be brought; must 
have resources and remedies for every emergency and for every 
disease. “Fear not; I am with you,” is the watchword from the 
chief Captain of our salvation, sounding along the corridors of 
the ages. “No weapon” formed against his cause shall prosper. 
Carnal and infernal powers are alike in chains at his feet 

“Dost thou believe on the Son of God?” that in him exists 
• every possible perfection of wisdom, power, and mercy, to qualify 
him fully to save to the uttermost all who come to God by him; 
that no soul can be miserable that is committed to him, and that 
none can be happy in rebellion against him or in distrust of him; 
that in him is secured peace and triumph over every enemy and 
every ill in life, over death and all the unutterable glories of the 
* ‘first resurrection?” 

“ What think ye of Christ, is the test 

To try both your state and your scheme, 

How can you think right of the rest, 

Unless you think rightly of him ? 

As Jesus appears in your view, 

As he is beloved or not, 

So God is disposed to you, 

And mercy or ruin your lot. 


FAITH IN CHRIST. 


Some take him a creature to be, 

A man, or an angel at most; 

Sure these have not feelings like me— 

So wretched, and ruined, and lost. 

If asked what of Jesus I think, 

Although my best thoughts are but poor,, 
I say he is my meat and my drink, 

My shepherd, my husband, my friend, 
My Savior from sin and from thrall, 

My hope from beginning to end, 

My Lord, and my life, and my all.” 


REV. ELLEN G. GUSTIN. 


Mrs. Gustin was born at Frankfort, near Penobscot Bay, Wal¬ 
do County, Maine, in the year 1835, and was second in age of 
a family of eleven children. Her father’s name was Hezekiah 
Grant, and her mother’s name Annie Scribner, both of whom 
were devout and active members of the Christian Church. The 
pioneer minister always found a welcome in the home of Deacon 
Grant. Mrs. Gustin says, “I retain sweetest memory of many 
dear old ministers who found a welcome reception in our home. 
As I recall them one after another, when I, a little child, sat 
upon their knees and listened to their words, I hear again their 
voices, with those of my parents, ringing through our old farm¬ 
house the loud strains of ‘When strangers stand and hear me 
tell/ ‘Blow ye the trumpet, blow,’ ‘How tedious and tasteless 
the hours.’ I seem almost to hear again their prayers in pa¬ 
thetic tone that was sweeter to me than richest melodies. * * * 
My mother's quiet reading of the Scriptures, her simple com¬ 
ments, the prayers I listened to when she told God all about her 
family—their wants and her desires and hopes for them—these 
led me to cry to God for myself. I gave myself to Christ when 
not quite eleven years old, and was baptized through the ice, on 
a blustery day of February, 1846, by Rev. J. S Potter.” 

From the first of her religious experience, Ellen Grant was 
strongly impressed with the duty of preaching the gospel. Being 
a member of the Christian Church, she enjoyed the liberty of 
speaking and praying in the social meetings. At the age of six¬ 
teen she was married to Mr. — Gustin, a worthy Christian man 
of many excellent qualities. The place of their new home was 
many miles from any church. The absence of church privileges 
and the prevailing indifference^among the people to the subject 
of salvation awakened in the minds of Brother and Sister Gustin 
a deep and earnest concern for their neighbors. They besought 
the Lord of the harvest to send laborers to that field. Sister 
Gustin was in her nineteenth year when the Spirit of God sign- 



74 


ELLEN G. G US TIN. 


fied to her that it was her duty to answer her own prayer, and 
lift up the standard of the cross among her neighbors. This was 
a time of struggle and of fierce conflict; but the conviction of 
duty prevailed. 

And so she began her work among her neighbors, because 
work was needed; because work must be done. She continued 
to preach in the State of Maine for about fifteen years, during 
which time she served in one pastorate for three years, and in 
another for five years. In the spring of 1869 she accepted a call 
to the church at West Mansfield, Mass. On petition of that 
congregation she was ordained to the work of the ministry in 
October of that year, by a committee appointed by vote of the 
Rhode Island and Massachusetts Conference. She continued in 
the pastorate at West Mansfield for five years. Subsequently she 
supplied the pulpit of the Broad Street Christian Church, at 
Westerly, R. I. for about two years. She has since returned to 
Mansfield, where she still continues to preach. Mrs. Gustin has 
one daughter, whom she has educated with great care, and who 
has been a source of great joy to her parents. It is proper to say 
of Mrs. Gustin that she is womanly in all her ways, and that she 
onjoys the confidence and esteem of all who know her. 


















CHRIST IN THE SOUL. 


BY REV. ELLEN G. GUSTIN. 


“To whom God would make kncrwn what is the riches of the glory of this mys- 
tery among the Gentiles , which is Christ in you” —Col. i : 27. 

t Oh, what though our feet may not tread where Christ trod, 

Nor our ears hear the dashing of Galilee’s flood, 

Nor our eyes see the cross that he bowed him to bear, 

Nor our knees press Gethsemane’s garden of prayer. 

Yet, loved of the Father, thy Spirit is near. 

To the meek and the lowly and penitent here ; 

And the voice of thy love is the same, even now 
As at Bethany’s tomb, or on Olivet’s brow. 

Oh, the outward is gone, yet in glory and power, 

The Spirit surviveth the things of an hour ; 

Unchanged, undecaying, the Pentecost flame, 

On the heart’s secret altar, is burning the same. 

The apostle, in this portion of his letter to the Colossians, is 
extolling the new system of religion which they have espoused, 
and encouraging them to progress in the gospel of Christ, the ex¬ 
tensive diffusion of which he greatly rejoices in, and declares his 
willingness to suffer in its further advancement. He praises God, 
and would have them praise him for this revelation, hidden for 
ages—“Good tidings of great joy, which shall be to all people/’ 
“a light to lighten the Gentiles,” as well as the glory of Israel; 
God in lesus Christ; “God sending his own Son in the likeness 
of sinful flesh, condemned sin in the flesh.” In other words, 
the subject of his rejoicing was that a new and living way had 
been revealed, by which all men, without regard to condition, 
without priest, altar, or sacrifice, could come to the communion 
of God and the excellences of his grace. That such wonders 
had been wrought by the preaching of the.apostles filled them 
with amazement, as well as praise. Preached first in Jerusalem, 
it had extended and taken hold of the proud capitol of the old 




78 


CHRIST IN THE SOUL. 


world, and, sweeping majestically down, fixed itself upon Rome’s 
imperial hills. That God could manifest himself so mightily, 
•carry forward his work in cultivated cities, and influence men of 
genius through a few men, nearly all of them untaught in the 
wisdom of the schools, filled Paul with awe. He saw idolatrous 
temples crumble, guilt own its deformity, and the vain philoso¬ 
pher “studying Scripture to see if these things be true.” Thou¬ 
sands were coming to this new, strange doctrine daily, changing 
their modes of life and seeking a higher plane. That a moral 
revolution was upon the world was evident to all. Statesman 
and warrior, schoolman and merchant, all could see that a great 
change was affecting both the national and social systems. A 
few who gazed saw that the great moving power was the doctrine 
of the crucified Nazarene, or the resurrection and immortality; 
but more were wise enough to see behind this handful of God’s 
warriors the scepter of a King and sword that would be victori¬ 
ous. The apostle’s meaning here is the outward forms of the 
gospel; and its results upon the world are before us; all may see 
these. But the precious truth—the leaven, the hidden fire—this 
they can not comprehend; but to you, his saints, he has revealed 
what is. the riches of the glory of this mystery among unbeliev¬ 
ers, “which is Christ in you.” 

At the battle of Wilson’s Creek the brave General Lyon 
ordered his troops to a charge. With courage not less strong 
than that of their dashing and intrepid leader, his soldiers re¬ 
sponded, “We are ready to follow ; who will lead us?’’ “I will 
lead you,” replied Gen. Lyon; “come on, patriots.” At that 
moment a bullet struck Lyon, and he fell mortally wounded. 
But the battle was not lost. The death-defying enthusiasm of 
those soldiers met the enemy in awful contest; and their peals of 
victory above the wail of their enemy slain rent the air. Jesus 
of Nazareth had a few followers; but of all who listened to his 
words and felt the pressure of his healing hands, few dared meet 
the bitterness of his opposers, and take upon themselves his 
name while he was in the flesh. But in the awful conflict, when 
Gethsemane’s agony was over, Calvary trembled in the wail of 
the dying Christ’s despair—“My God, my God, why hast thou 



ELLEN G. G US TIN. 


79 


forsaken me!”—and the perfume of his burial was yet in Joseph’s 
new tomb, men and women, with the bloody cross upon the 
bosom, sprang to arms and pushed to the front, eager to prose¬ 
cute the work. “Lo, I am with you alway, even unto the end 
of the world,” cheered them on. They bound it as a frontlet 
between their eyes, and went forth to meet the foe. Their de¬ 
feats and victories are marked all along the track of the centuries. 
But however dark the moral night has been, the “star of Bethle¬ 
hem” has been fixed in man’s firmament. The Son of God has 
never left the world that he came and died to save. 

That Christ is in this world now is shown by the power of his 
word. Sin still bears sway; but Christ is stronger than Satan. 
In all the departments of life we feel the pillars of gospel strength 
and beauty underneath, raising humanity to a higher civilization 
and broader fields of moral strength. In all the ages of culti¬ 
vated nations, and the influences brought to bear for the refinement 
of society, though they present here and there a man who for 
high moral development and purity of taste equals Christian char¬ 
acter, they had not power to inspire the masses with noble aims. 
Grecian philosophy, though it gives us the Socrates, Aristotles, and 
Platos of intellectual, and the Venus, Minerva, and Apollos of 
physical beauty; though it gives us art and artists of immortal 
type, it can not give us national republics and universal brother¬ 
hood. Free schools, thrifty, enterprising, law-abiding, God-fear¬ 
ing, humanity-loving communities are the products of the Chris¬ 
tian religion. Where these are is Christ, as in Gadara, casting 
out devils. Yes, Christ is in this world ; my soul rejoices in his 
hallowed footprints, and hails the bright future when his rule 
shall be from the rivers to the ends of the earth. Christianity 
embracing all nations, all nations become free and democratic. 
I do not mean adopting a government like ours, like what ours 
is, but like what ours professes to be—the New Testament de¬ 
mocracy or republic; the unfolding of a future in which all the 
aims of civilization, national government, commercial intercourse, 
the building of railroads, digging ships’ channels, establishing 
telegraphic and telephonic lines, as well as the institutions of 
learning, church and family life, will be really and consciously 


80 


CHRIST IN THE SOUL. 


God’s instrumentalities to bring all the world into one family, and 
submissive to His tender fatherhood. All this is a mystery—how 
this wondrous invisible power can infuse, inspire, and mold the 
world. Not only the deep and carefully-laid plans of the gen¬ 
eral are required to be matured for the battle, but his personal 
presence is needed on the field. Grant was not in his tent all of 
those long, tedious days before Vicksburg; but he rode among 
his battalions, by his own valor cheering on his troops. The lit¬ 
tle white flag floating over the hill, the command telegraphed 
along the line, “Hold the fort, for I am coming,” the snorting 
of Sherman’s war steed, his voice in command, and the gleam of 
determination in his face won for the federal army a great victory. 

This personal presence is the power of the gospel. Here is 
the riches of the glory of this mystery—Christ in you beloved. 
Amazing condescension ! glorious truth ! abased with shame, with 
fear. What unworthiness! how dare we dishonor the temple of 
such a shrine ? “Behold I stand at the door and knock, and if 
any man will hear my voice and open the door, I will come in and 
sup with him, and he with me.” “Abide in me, and I in you, 
as the branch can not bear fruit of itself except it abide in the 
vine, no more can ye except ye abide in me, ” says Christ. “That 
Christ may dwell in your hearts, by faith ye may be rooted and 
grounded in him.” “Jesus Christ is in you, except ye be repro 
bates.” “So now, also, Christ shall be magnified in my body, 
whether it be by life or by death,” says the apostle. 

How does Christ dwell in the person of the believer ? This 
question has troubled many. It troubled Nicodemus—“How 
can a man be born when he is old ?” ‘ ‘The wind bloweth where it 

listeth,. and thou hearest the sound thereof, but canst not tell 
whence it cometh nor whither it goeth : so is every one that is. 
born of the Spirit.” You feel the wind as, breeze after breeze, 
it sweeps over you; but you do not see it. You can not talk of 
form or color ; it is not tangible. So are we born of the Spirit; 
so Christ comes in to dwell with us. The kingdom of God is 
righteousness, peace, and joy in the Holy Ghost. We are so 
material in our thoughts and aims, we deal so much with those 
things that we comprehend by our physical senses, that it is hard 


ELLEN G. G US TIN. 


81 


to anticipate and enjoy a spiritual realm, it is. easy to see the 
Christ who sorrowed about Capernaum, and stilled the waves of 
Genesaret, the head piicked with thorns and the hand through 
which the nail fastened; but the divinity that moved the brain 
and empowered the hand we do not so easily perceive. But it 
is this living, invisible, and eternal presence that lives, will con¬ 
quer sin, and redeem the world at last This is the vitalizing, 
sanctifying presence ; the Christ in us. As the parent lives in his 
child, imparting expression, movement, and emotion by the life- 
flood coursing through all the arteries of the body; as the artist 
leaves himself in every touch of his brush upon the canvas, and 
the heart-throb of the poet is caught in his verse, so Christ is in 
those who, by repentance and faith, receive him. If a foreign 
prince should send us word, “If you will receive me 1 will come 
and make my abode with you; I will bring my fortune, my jew¬ 
els, my plate, my carriages, retinue of servants and strong guard,’* 
would we not quickly respond, destroy our limited habitation, 
and all that is ours, and enlarge our ability to receive him and 
his more valuable goods ? So eighteen hundred years this prom¬ 
ise has been in the world, hanging in type of gold over every 
heart, made by Christ himself—“If a man love me, he will keep 
my words; and my Father will love him, and we will come unto 
him and make our abode with him. ” Where Christ enters he 
carries riches more valuable than the jewels of the English or 
Russian crowns; heavenly wisdom brighter than all the world’s 
sparkling gems; truth more durable than everlasting hills; love, 
joy, peace, long-suffering, gentleness, goodness, faith, meekness, 
temperance. With this fullness and perfection of virtues the 
man must be complete in beauty and strength, thoroughly fur¬ 
nished for his place in the battle of life, and in the nobility of his 
manhood can claim his allegiance with angels in glory. In trans¬ 
port of joy, with vision before us, let us cry out in earnest, hum¬ 
ble petition, “Oh, come to my heart, Lord Jesus; there is room 
in my heart for thee.” 


6 


CHRIST AN AUTHORITY IN RELIGION. 


BY REV. E. W. HUMPHREYS. 


“For he taught them as one having authority, and not as the scribes — 

Matthew 7: 29. 

The question of authority in religious belief and usage is not a 
new one, but one that has been discussed in all ages. The great 
majority of the people among all nations have willingly conformed 
/ to the standard of authority in vogue in their time and country. 
In all times, however, some have been found dissenting from 
the established standard, and claiming the right to investigate for 
themselves, either forming their belief from the light of nature,, 
rejecting all systems of revelation, or adopting some other system. 
From these dissensions long and cruel persecutions, prolonged^ 
and devastating wars sometimes arose. 

While advocating Christ's teaching as authority, it is not the 
object of this sermon to encourage coercive authority; nor to 
discourage, in the least, the largest exercise of the right of private 
judgjnent, but rather to prove that authority of some kind is far 
better and more natural to beings, such as we, than to depend 
upon our knowledge of God and spiritual things in the light of 
nature alone; and that the system of religion taught by Jesus of 
Nazareth gives us a more satisfactory idea of spiritual things, 
develops more fully the higher faculties of our being, gives us a 
clearer conception of the work of God in nature, establishes more 
harmonious elements for cementing human society, and a clearer 
conception of a future life than any other system of revelation, 
received as such, by the many founders of the religions of the 
world. 

The question resolves itself into this: (1.) As a seeker after 
truth, shall I hold myself independent of all systems of revelations,, 
believed by their adherents to be divine, introduced by certain 
founders, such as Buddha, Confucius, Christ, Mohimmed, etc. , 
and rely alone upon the light of nature? or, (2.) shall I receive 





































































































EVAN WILLIAMS HUMPHREYS. 87 

tme of these? and, ( 3 .) why receive the one in preference to the 
other? 

As to the light of nature, it is clearly seen that in the thou¬ 
sands of years man has been on the earth this light has never 
satisfied his yearnings for the supernatural and spiritual. All 
nations have had this light, yet have adopted some system of 
Teligion assumed to be divine, and the founders of such systems 
have been regarded as supernatural, or as mediators between the 
people and the great Creator and source of all power. 

Neither has the light of nature satisfied the instinct of man 
as to his thirst for more knowledge. As in the case of Job, in 
his deep afflictions, others, like him, have cried out, “Oh, that 
I knew where I could find him.” The various plans of reading 
destiny, as astrology, necromancy, fortune-telling, spirit-rap¬ 
pings, are indications of this desire in man for revelation. 

The low and barbarous condition of nations who have the 
least revelation, and have been governed most exclusively by the 
light of nature only, shows how deficient is this light without 
the aid of revelation. Take the dark continent of Africa—a 
land till lately unknown to the civilized world—with its- majestic 
Tivers, fruitful soil, mild climate, and grand scenery, and the 
argument from it alone is unanswerable against the sufficiency of 
the light drawn from nature without the aid of revelation. 

Let us consider, then, the various systems of revelations 
believed to have been made. Here let me state that with a 
belief in a divine Being, separate from matter, there is nothing 
unreasonable in a belief in revelation, but from the nature of the 
subject much in its favor. It would be out of place here to 
argue the existence of such a Being. We therefore take it for 
granted that the almost universal belief of the human family is 
true—that there is a God, an intelligent Supreme Maker and 
Ruler of the universe. That this Being not only made and 
organized all things by inexorable laws, and that all things were 
made with certain designs and adaptations, as light for the eye, 
sound for the ear, etc.; so following the analogy one may 
reasonably conclude that all great longings of his creatures 
shall be met by suitable gratification. 


88 CHRIST AN A UTHORITY IN RELIGION 

As stated, we have no knowledge of any people, at any period 
in history, whose worship—and all have some kind of worship— 
is based on the light of nature alone. This fact is worthy of 
remark here, in view of the prevailing skepticism of the present 
day. When Christianity has so developed the mind in the 
various branches of science, art, and culture, men are found 
who believe that all supernatural revelations are unnecessary; 
nay, that such knowledge as we possess at the present day can 
be acquired as well, if not better, without the aid of revelation. 
Without arguing the question here, it is proper to state in the 
thousands of years of the existence of this earth, no people, in 
any country, have attained to the knowledge now common in all 
Christian countries. 

Our first knowledge of the human race is given us in the Old 
Testament. For twenty-five hundred years of the patriarchal 
period we are told that such men as Adam, Noah, and Abraham 
had communication from the Deity. After which we have 
Moses, who became the founder of the most rational religion of 
ancient times, and which lasted with the Jewish nation for fifteen 
hundred.years. Before the time of the latter, that wonderful 
nation, the Egyptians, with their great knowledge of agriculture 
and architecture had existed for many centuries. Their history 
tells us that they also communicated with the Deity through 
Osiris, Isis, and other gods.- The Chinese, Hindoos, Phenicians. 
Trojans, Greeks, Persians, Romans, Gauls, and all nations of 
antiquity had their respective revelations. The higher the 
civilization the more systematic did they trace their gods and 
their revelations. In this list of revelations, beside Moses and 
Jesus, we have four prominent characters, whose history and 
systems have come down to us with considerable distinctness, 
Buddha, Zoroaster, Confucius, and Mohammed. As these four 
are often referred to by those who reject Christ as authority, 
comparing them to Christ in their persons and teachings, it is 
well here to glance at the evidence of their authority and the 
effect of their teachings. The first was the founder ot Buddhism, 
a system of religion that spread extensively through Hindostan 
and surrounding countries. The evidences of his existence are 


EVAN WILLIAMS HUMPHREYS. 


89 


the most improbable legends. His management of terrestrial 
affairs are equally so, and the influence of his teaching, while 
far above pure paganism, is yet infinitely beneath that of the 
influence of Christianity. 

Zoroaster was a reformer of an old system of religion called 
“ Fire Worship’’ among the Medes and Persians. The evidences 
of his life and labors are few and very indefinite. His system of 
moral teaching is quite good, but the influence of his teachings 
on the nations that received them has had no elevating tendency. 
For many years Mohammedanism has superseded it. 

Confucius lived in China, and flourished about five hundred 
years before Christ; about the same time with Zoroaster, and 
five hundred years after Buddha. His teachings treat almost 
entirely of man’s earthly interests, and so far as they go his 
precepts are good for the time; but the idea of spirituality, of 
God, and a future state are hardly mentioned in all his writings. 
The influence of his religion is seen in the present civilization of 
China and Japan, where Christianity has not been introduced. 
It can in no way be compared to the civilization that Christianity 
produces. 

Mohammed was. born in Arabia, in the sixth century of 
Christianity. His history is modern compared with his prede¬ 
cessors. Nearly all historians agree that he was a good man— 
better than the average of his countrymen. His religious rites 
and precepts are a mixture of the Mosaic and Christian, with sug¬ 
gestions of his own, growing out of his peculiar circumstances as 
a warrior, and a stretch of imagination after the supernatural, and 
invented partly by himself, but probably more so by his followers. 
No one doubts the existence of the prophet of Arabia. The 
Koran, the bible of his followers, is well known. His doctrine of 
one God, and most of his moral precepts are such that a Christian 
would approve; but the nature of rewards and punishment, based 
alone on the senses, and the doctrine of fatalism and the love of 
conquest encouraged by his followers, have made the influence 
of his religion sensual and formal with almost an entire separation 
between devotion and morality. Its influence on society is seen 
in the present civilization of the Turkish empire, Persia, and a 


90 


CHRIST AN AUTHORITY IN RELIGION. 


part of Hindostan. Polygamy is tolerated; women are denied 
the right of worship, and, as slaves, are often sold in the markets. 

From what has been said it will be seen that while the systems 
of religion described are far superior in every way to pure 
paganism or the religion of nature, yet from the history of the 
founders and the nature of their teachings it does not seem 
natural to rely on any of these as authority, especially if we can 
find a better. With all the bigotry and sensualism of the system 
described, if the choice fell between one of these and the low, 
groveling feticism of the dark continents of Africa and Australia, 
dependent almost entirely on the light of nature, combined with 
the perverted instinct of the people, no one would hesitate to 
choose the former. 

In thus choosing we fall back upon a principle that we should 
never lose sight of in our selection of religion. As God has 
endowed us with reasoning powers, these should always be used 
I>y us in our selection. When we come to years of experience 
we have not only the right but it becomes a duty devolving upon 
us to examine everything for ourselves. “Prove all things.” 
Whatever system of religion, as we find by experience and 
observation, develops our better nature, makes us kind, gentle, 
benevolent, and lovers of our race, and exerts the same influence 
on others, although we may not be able, by argument, to prove 
its truthfulness, we have a perfect right to adopt it as authority, 
at least until we find something better. The same is true of that 
of a contrary influence, both upon ourselves and society , it is 
our right and duty to reject that which makes us worse. 

Reasoning upon the above principle, we do not hesitate to 
affirm that of all the religions known in this world at the present 
time, or ever have been known in the past, Christianity, as a 
system, stands ahead of all others. W hile all the systems 
mentioned deal mostly with man's sensual relation, Christianity, 
without ignoring the body, takes hold of the spirit—the moral 
and intellectual powers. Earthly poverty and obscurity become 
bearable, for bv its teachings Lazarus, the beggar, at the gate of 
the rich, is exalted far above the great and honorable of this 
world. The poor, the despised, the prisoner, and the desperately 


EVAN WILLIAMS HUMPHREYS . 


n 

'wicked are cared for, not because they are such, but because 
their spirits are capable of reform and development into an 
endless state of purity and glory. From these, and such as 
these, Christianity has become the civilizer and enlightener of 
ihe world, though often mixed with much of earthliness and 
wickedness. 

We are now prepared to state, so far as these comparisons 
extend, that we unhesitatingly choose Christianity as our system 
of religion, and as our very circumstances demand that some 
system must be relied on, we choose Christianity as authority. 

In the Christian world, at the present time, there are three 
^classes of people as to their mode of treating the religion of 
Christ, (i.) The Catholic and Greek churches, who, in addi¬ 
tion to the simple teachings of Christ and his apostles, take also 
the teachings of the fathers of the church, decisions of councils, 
and the teachings of popes or patriarchs, the latter of whom are 
counted by their brethren as infallible in their decisions. ( 2 ) 
The Protestant church, the large majority of whom take the 
Bible alone for authority, but add to this a creed or confession 
formulated by the leaders at some great council. The creed is 
generally considered as of equal authority with the Bible. As 
stated above, as a system of religion, these two bodies do a 
great wrong to the Master in assuming that any number of men 
—the most venerable and learned—can think for their brethren. 

The third class is that which claims the right to depend upon 
the individual judgment. No one is exempt from investigation, 
using all the facilities that God has given him to search out the 
truth for himself. But when all this is conceded, yet from the 
nature of man and his relations to others, we see that a certain 
t amount of authority, in religion as well as other knowledge, is 
indispensable. All, in the early periods of life, are entirely 
^dependent upon their seniors, as the reasoning powers are of 
slow growth. This is common to all. There are thousands, 
moreover, who think but little during life. How few there are 
of the most favored classes of the human family that are capable 
in middle life of formulating a system of religion for themselves 
from their own individual investigation. Even of the most 


92 CHRIST AN A UTHORITY IN RELIGION\ 

enlightened, those of means, education, and leisure, there are 
very few who can draw from their highest knowledge of nature 
a satisfactory system; how much less, then, the poor, the igno¬ 
rant, and the thoughtless. The difficulty increases when we 
remember that on this principle of individual independence each 
person must, by his own effort, establish his own system; for it 
will not do for the father to establish a system for the son, nor 
the teacher for the pupil, but each individual, as the thinking 
powers develop, must establish a system of his own. With this 
view it is well to realize how dependent we are one on the other 
for our knowledge. 

In this connection it is important to avoid two extremes, both 
injuries to society; one is to rely implicitly upon the teachings of 
others, making no effort to use the faculty that God gave us to- 
know the truth for ourselves; the other is to take nothing for 
granted, reject all authority, and depend entirely upon our own 
judgment. The influence of the first is to perpetuate any error 
that may exist, do nothing to discover new truths and thus act 
as drones in society, while as human beings, with noble endow¬ 
ments, it is the duty of man to encourage truth and oppose error 
in the world. The tendency of the other is to unsettle every¬ 
thing, give no credit to the investigations of those who have 
preceded them, and leave nothing to those that succeed them. 
When we consider the shortness of the thinking period of the 
life of man in this world, it seems little short of insanity to 
rely for our religious knowledge on our individual judgment 
alone. 

Besides, this theory is held only in matters of religion. In the 
sciences, in history, and secular biography, no one rejects the 
statements of our predecessors The discoveries of Galileo,. 
Newton, and others, we receive as authority, although we may 
not be able to prove their correctness in every particular. 
Apply the same reasoning to religion that we do to science and 
history, and we will arrive at similar rational conclusions. The 
great problems of man’s existence and destiny are before us. 
As in the solution of problems connected with the material! 
universe, we see that great men in all ages have endeavored to 


EVAN WILLIAMS HUMPHREYS, 93 

solve them. We read the works of these, and as we see their 
failure or success in meeting the case, we accept or reject 
their conclusions. These conclusions become to us authority as 
far as they go Great men, in all ages, also have tried to solve 
the problems of man—his wants, his nature, his destiny, in his 
spiritual, temporal, social, and intellectual relations. We exam¬ 
ine their conclusions on these points. When these conclusions 
appear to us consistent with the entire wants of man, we receive 
them, and they become to us authority; when otherwise, we 
reject them. It does not change the argument that proofs of 
spiritual things are and must be different from those of temporal. 
We use the proofs proper to each subject. 

Turning now to teachers of religion, among many others, some 
of whom have been mentioned, we find Jesus of Nazareth. 
Having examined the teachings of others, and while admitting 
many good things in their systems, yet in many particulars we 
find them lacking. They do not meet the entire wants of a 
human being. They do not raise him to a high, moral, and 
spiritual state in this life. They do not present to him a God 
that meets every want of the soul in man. They do not satisfy 
his cravings and longings for a perpetual state of existence after 
this life. With these thoughts we turn to Jesus, the prophet of 
Galilee, and we find that every problem of life is solved by him 
in every particular, and we are made to cry out with the people 
of his day, “He taught them as one having authority, and not 
as the scribes.” 

Let us proceed to show a few of the arguments in favor of 
receiving Christ as authority in preference to other teachers of 
religion. From the nature of man he demands, and ought to 
demand, a thorough investigation of any system of religion that 
he is called upon to accept. The more enlightened the people, 
the more critical will be the examination. The pagan and 
Mohammedan nations, on account of the low state of cult¬ 
ure among the people, require but little evidence to establish 
their respective systems. Such puerile legends as are offered in 
support of the truth of Mohammedanism would not satisfy an 
intelligent Christian people; for men of culture demand the 


CHRIST AN A UTHORITY IN RELIGION 


strongest arguments that can be produced—of the moral kind— 
to prove a system of religion offered for their acceptance. It is 
true they do not demand a demonstration as in mathematics, for 
such is not applicable to spiritual truths. 

The evidence adduced for the truth of the religion of Christ, 
though mingled with the supernatural, is of such plain and 
simple character that it recommends itself to the understanding 
and the reasoning powers in man. There is nothing in any of the 
arguments that shocks the sense of propriety of the best thinkers 
as does that which is found in the evidence offered in favor 
of other systems. The two external arguments generally used 
as proof of the divinity of the Bible, are the fulfillment of the 
prophecies of the Old Testament and the miracles wrought by the 
various teachers of religion in proof of their divine mission. 
Whatever may be said of these arguments as to their power to 
convince the judgment of the unbeliever, there is nothing 
frivolous or foolish about them. The predictions are plain, and 
their fulfillment, hundreds of years afterward, are equally so as to 
time, place, and circumstances, so that one as well as another 
can judge in the case. The miracles, likewise, are plainly stated, 
the time when, the place where, and person by whom they were 
performed. The occasions that produced them are generally of 
such a nature that if miracles are necessary it seems they would 
be proper at the time mentioned. This is particularly the case 
in regard to the miracles ascribed to Jesus Christ. Besides 
the reasonableness of the miracles, the evidence of their being 
performed is given by apparently good, sensible persons, who 
had no advantage to gain, but much to lose, if what they 
stated was true. It is not my purpose at present, however, to 
follow this argument further than to state that all the arguments 
offered in favor of the divinity of the mission of Jesus appeal 
directly to the reasoning powers in man. The argument drawn 
from the nature of Christianity, appearing at that particular time, 
its exhibition of the character of God, and its influence on 
society may have more influence on the mind of some than any 
argument drawn from external evidence. 

Look, then, at the age in which Christ appeared. Ignorance 


EVAN WILLIAMS HUMPHREYS . 


95 


and vice prevailed to a lamentable extent throughout the world. 
The country in which he lived, that of his own nation, the Jews, 
was then tributary to the powerful but corrupt Roman empire. 
His cwn nation, though subdued for the time, was haughty, 
rebellious, proud, and bigoted, looking with great anxiety for the 
deliverer, Messiah, who was promised them in their scriptures. 
In their misunderstanding of their own prophecies, they looked 
not for spiritual reformation to make them good, to alleviate the 
suffering of the poor and afflicted, but for earthly power and 
glory, that they might rule the surrounding nations as with a 
rod of iron. If so with the Jews, who had the oracles of God 
in their possession, how much less did their less favored 
neighbors look for a spiritual renovation that would reach to 
the lowest depth of poverty and vice, that would burst asunder 
the shackles of slavery, banish tyranny and war, and send the 
glad tidings of salvation to the poor and ignorant. 

Yet such was the mission of Jesus of Nazareth. His entire 
education and training was with the poor of the obscure province 
of Galilee. There was neither sect nor party of men of his day 
that had ever taught, much less practiced, the sentiments that 
he taught. Where, except as he stated, by divine illumination, 
could a peasant of the circumstances of Jesus grasp the great 
truths that he uttered of the fatherhood of God and the universal 
brotherhood of man? Or how could his biographers, Matthew, 
Mark, Luke, and John, peasants like himself, grasp the idea of 
such a character, except by seeing him and living with him, as 
they state. 

Had Jesus, or any other talented man of his day, assumed the 
role of the expected Messiah that the entire Jewish nation was 
looking for, and rode on the popular current to victory, there 
would be nothing strange in the case. But for an obscure 
peasant of that dark and corrupt age to preach a doctrine and 
live a life of such a nature as to be the admiration for two 
thousand years of the most cultivated nations of the world, is 
almost, if not fully, as much of a miracle as the raising of 
Lazarus from the dead. Besides the unexpectedness and origb 
nality of the mission of Christ in such an age and country, as we 


$6 CHRIST AN AUTHORITY IN RELIGION. 

study the nature of his teachings we find them supplying certain 
wants of the human family in all ages. These wants have never 
been met so fully in any other system of religion. 

All people long to know something of a supreme Intelligence, 
to whom they can turn in joy and in sorrow, and thus hold 
converse with one greater and wiser than themselves. This 
want is so generally felt that we know of no people, high or 
low, civilized or savage, who do not feel it. Moreover, all 
people under this strong instinct have imagined the existence 
of such a being as their God. It is true, the characters of these 
gods, drawn up by the perverted imagination of ignorant and 
vicious people, have been of various kinds, and all infinitely 
below the loving Father that Jesus represented to us as our God. 
The Greeks and Romans had for a god their Jupiter, mighty in 
power and dominion, but low, licentious, and base in his moral 
attributes Other nations had similar gods, but all partaking 
more or less of the passions of wicked men in this world. In 
contrast with these, examine the character of the God that 
Christ exhibited to us. The God of the patriarchs, so pure that 
he could not look on sin with any allowance, so anxious for the 
welfare of his children that he is represented as pleading with 
them as a kind, earthly father would with wayward children. 
This same God is introduced to us by Jesus as a loving Father, 
sympathizing with his children in all their infirmities He is so 
pure, so loving, so merciful, and yet so wise and great that the 
reforming prodigal needs but to see him to love him with all his 
heart, and fully trust him in every situation in life, death, and 
in eternity. 

Another want of the human family, fully met by the Savior, 
is a revelation of a life of consciousness, happiness, and endless 
duration after death. Ever since the world began death has 
b«en the greatest terror to man. Life is so sweet that the dread 
of being deprived ot it has cast a gloom over the brightest 
prospects of men in this world. Plans and calculations for 
thousands of years have been entered upon to be cut short at the 
very threshold. Ties of love and affection have been knit in 
life that it blasts every joy and hope when sundered by death. 


EVAN WILLIAMS HUMPHREYS. 


97 


Thousands of things seem incomplete in this life without a 
knowledge of another existence where they may be taken up 
again and finished. As stated, all nations have conjectured 
some kind of a future existence to meet these longings. How 
low and unsatisfactory are these conjectures to the pure and 
holy in life, compared to that described by Jesus While a 
spiritual state is difficult, perhaps impossible, to be comprehended 
by beings situated as we are, yet as far as we can comprehend, the 
future state, described by Christ and his apostles, satisfies fully 
the highest aspiration of the purest and noblest mind, that we 
mortals can say with the great apostle, “O Heath, where is thy 
sting? But thanks be to God who giveth us the victory through 
our Lord Jesus Christ.” 

Another want of men is a' high, moral power to cement the 
interest of man in society. There never has been a great 
government without using religion as a cementing power. 
Indeed, in all great governments religion has been used as the 
•corner-stone of the structure, as we see in the Babylonian, 
‘Grecian, and Roman empires. The Jewish commonwealth 
was no exception to the rule. This practice was introduced, 
doubtless, from the knowledge that religion is the strongest 
element in man Be that as it may, such are the views of rulers 
in all ages from the days of Nebuchadnezzar to that of Brigham 
Young in our own country. From the history of nations we 
learn that the higher the conceptions of the people are of matters 
of religion the larger and more permanent the government 
becomes. Many religions, like that of Moses, though otherwise 
.good, were adapted only to a certain people in certain times and 
places. Under such circumstances few people can be united 
together in one government. 

Since Christianity -has extended among the nations, though 
often imperfectly taught, there has been a visible revolution in 
the nature of governments. While Christ and his apostles 
made no attack upon the governments of their times directly, 
yet such was the nature of their teaching that many elements in 
the old governments passed away as Christianity was introduced. 
It is safe to say that no people, at the introduction of Christiani- 


98 


CHRIST AN AUTHORITY IN RELIGION. 


ty, ever thought of establishing a government without slavery. 
As Christianity advanced, slavery was abolished. At the intro¬ 
duction of the religion of Christ women were either toys or 
slaves to man. Christianity made woman man’s equal. The 
education of the masses was not thought of in that day. Chris¬ 
tianity introduced common schools for the elevation of the 
masses. Under the old dispensation—and yet where Christiani¬ 
ty is not known—governments were and* are established and 
carried on by force and power. Where the teachings of Christ 
are felt governments are established by the consent of the gov¬ 
erned ; or, as in the language of President Lincoln, government 
is “of the people, by the people, and for the people.” 

From the above it is natural to suppose that when Christianity 
has its full influence on the people one [motherly (?) ] govern¬ 
ment may prevail in all parts of the inhabited earth, with neither 
force nor coercion, when swords shall be turned into plowshares 
and the long-predicted millennium may be ushered in without 
any revolution. 

There is one fact perceptible in the world which, from earthly 
considerations, is difficult to account for. Wherever Christianity 
is introduced we find such improvements in the people in ma¬ 
chinery and in the knowledge of the sciences and arts as are 
found nowhere else. In Christianity itself, as a religion, there 
is nothing that should introduce them; for, as a system of spir¬ 
itual and moral law, there is but little said about human advance¬ 
ment and prosperity. But when we consider the close connec¬ 
tion of devotion and morality as taught by Christ it is not diffb 
cult to account for these improvements. 

Christianity takes hold of the whole man—body and spirit. 
Every noble element in his nature is developed, and every evil 
propensity is discouraged or suppressed. This first takes hold 
of the individual, then the family, and then the government or 
the entire society. Not only males but females also help in the 
work of improvement. Not only the wealthy, the educated, 
and the free engage in this work, but by the principles of Christ 
slaves are liberated, the ignorant are enlightened, and the vicious 
are reformed; and all these enter heartily into the work of 
making society what it should be. 


'EVAN WILLIAMS HUMPHREYS. 


99 


The love the child is taught to cherish toward his loving and 
kind father, and the trust growing out of that love, instills a new 
element of power into weak man; and the moral relation he sus¬ 
tains to his fellow-man guides him in the exercise of this power. 
By the teachings of Christ he learns that God is good to all, and 
that he, as the child of that God, should exercise the same kind¬ 
ness toward his fellows. Furthermore, he is taught that his own 
happiness depends upon the happiness and well-being of those 
around him more than all sensual gratification. Thus the true 
disciple of Christ labors not so much for self, directly, but for 
his family, his neighbors, his nation, and, finally, the whole 
world, well assured that by this he brings down upon himself 
the choicest blessings of Heaven and secures for himself the 
most substantial happiness that it is possible for him to enjoy. 

From this spirit grows spontaneously public benevolent insti¬ 
tutions for the poor, the blind, the insane, the deaf, and the 
sick; also, institutions for the education of the masses, such as 
our public schools, so common in Christian countries but seldom 
if ever found where Christianity is not. The same principles 
also develop men—such men that it were impossible to produce 
out of the pale of Christianity, such as Galileo, Copernicus, 
Newton, Herschel, and others. The most singular of all things, 
with this view, is to see men, made what they are by Christianity, 
and whose developments were impossible without it, in their 
short-sightedness protesting against the very thing that made 
them what they are; for all historians are well aware that such 
giant intellects as Voltaire, Hume, and Gibbon are not found 
outside of Christian institutions. 

The same argument might be followed in showing the result 
of this intellectual development on the many discoveries and 
inventions in Christian countries, such as agriculture, manufac¬ 
tures, commerce, and the means of communication. Where, 
outside of Christian lancj^, do we find astronomy, philosophy, 
chemistry, geology, and other sciences so well understood? 
Where are the elements of wind, water, light, and electricity 
made so subservient to the power of man ? But these are so 
well known that I only point to them here. 


100 


CHRIST AN AUTHORITY IN RELIGION. 


One more argument I think worthy of consideration as show¬ 
ing the teachings of Christ worthy of our highest confidence. I 
refer to the modifying power of Christianity upon surrounding 
circumstances. There is a law of our nature that one great and 
controlling passion so occupies the mind that for the time it be¬ 
comes oblivious to all other desires. Such is the miser in the 
pursuit of wealth, that he becomes indifferent to heat, cold, 
hunger, and toil. Give him his ducats, anS he asks no more. 
Such, also, is the case with votaries of pleasure, fame, love, and 
hatred. While these are temporary in their duration and unsat¬ 
isfactory in their nature, Christianity, as an absorbing principle, 
is lasting, elevating, and fully satisfying to the highest and no¬ 
blest aspirations of man. On this principle we can understand 
the meaning of the Savior when he said, “ I have bread to eat 
that you know not of;” and of Paul in the expression, “ I have 
learned in whatsoever state I am therewith to be content.” It 
does not destroy the force of this argument that many believers 
in Christ live and die without reaching this state. It is enough 
for our purpose to know that some have reached it, that the 
tendency of the gospel is to that end, and that all are more or 
less assisted in this controlling of adverse circumstances. 

To the worldly-minded, poverty, obscurity, failures in pet 
schemes, unpopularity, persecutions, the sickness and death of 
friends, and the same to themselves, are almost tmbearable; but 
to the Christian believer, filled with love to his Maker, trusting 
and relying on his promise that all things work together for his 
good, he not only can bear these tribulations, but, like the apos¬ 
tle, he may be able to glory in them. 

In closing, let me say that, whatever the great Father has in 
-store for his children in the future, we are sure that the religion 
of Christ has brought them the greatest light ever given to the 
world. It teaches us clearly that we have nothing to fear but 
sin as the destroyer of our genuine happiness; that obedience to 
the law of God, as given in nature and revelation, brings to us 
our highest good; that earthly circumstances, in themselves, are 
of little consequence, as the poor and despised may be happy 
with God, while the rich and popular must be wretched without 


EVAN WILLIAMS HUMPHREYS. 


101 


"him. Whenever we have a better system than that of Christ, 
for life, death, and eternity, presented to us, it will be time to 
talk of discarding his. Till then let us cling to the Savior, obey 
his precepts, live his life, die his death, and enter the unknown 
future in the fullness of the hope inspired by his word. 


REV. MOSES KIDDER. 


Moses Kidder was born on the 14th of November, 1817, in* 
the town of Walpole, New Hampshire. His parents were both 
God-fearing people, and taught him early the most important 
truths of religion. He was taught in early life to make religion 
a matter of personal importance, and was baptized and joined 
the Christian Church in his native town. Working on a farm in 
summer and going to school in winter till twenty-one years of 
age, he grew up with a good constitution and bodily vigor. 
After arriving at his majority, he worked a part of the time and 
went to school at an academy part of the time. He taught 
school during three or four winters. 

He commenced preaching at about the age of twenty-four. 
After preaching a short time he taught school six months,.preach¬ 
ing occasionally, and then at the close of his school, in June, 
1842, he came to Woodstock, Vermont, and joined the Vermont 
Eastern Christian Conference, and began to make preaching his 
entire work. He was ordained at Woodstock, Vermont, March 
15, 1843. This place has been his home ever since. For a few 
years he preached at Woodstock part of the time and part in 
contiguous towns. He took the pastoral care of the church in 
Woodstock, Vermont, when the former pastor left, January 1, 
1847. This church enjoyed the pastoral care of Rev. Jasper 
Hazen for thirty years. Elder Hazen is the father of Brother 
Kidder’s wife, and is still living with his son-in-law and daughter. 
He is now (1881) ninety years old. The church at Woodstock 
has had but two pastors in sixty-six years and no interregnum. 

Brother Kidder is a modest man and could not be induced to 
furnish much material for a biographical sketch. He is one of' 
the solid men of the Christian Church, and never occupies, 
doubtful ground. 
















































































LIFE AND IMMORTALITY. 


BY REV. MOSES KIDDER. 


‘ ‘ Who hath abolished death , and hath brought life and immortality to light 
through the gospel.''’ — II. Timothy i : io. 

i. Many and important discoveries have been made from 
time to time in the natural world, by the lovers of truth and 
nature, in their long-continued and patient investigations. The 
scientist has laboriously studied the phenomena of the material 
world and compelled a revelation of the secret springs of action. 
He has found out and set before us a great many curious and 
even wonderful facts. The contemplative mind is almost bewil¬ 
dered, and is quite overcome by the array of worlds brought 
within the range of human vision by the aid of the astronomer’s 
telescope. But he has not found out the place of Him who 
“ numbers the stars,” weighs them in his balance, and “counts 
the dust of the earth as a very little thing.” Who, by searching, 
has found out God or the place of his abode ? Who, among all 
the wise, has explained the mysterious principle of life or “seen 
the gates of death ? ” Who has solved the awful mystery 
of dying, or answered the question asked ages ago, “If a 
man die shall he live again?” Science has never answered. 
The telescope has not brought to light an abode fpr departed 
souls. The anatomist has discovered no body but the mate¬ 
rial. The metaphysician has not been able to point out to us 
surely the soul’s destiny. When the question is pressed back 
for a definite answer, they can only say, “We do not know.” 
Certain powers and properties are known, and on these, they tell 
us, hangs a probability; and we hope. 

Arguments as old as philosophy are before the world in favor 
•of the immortal destiny of our race. We have been often told 
of the universal faith in the soul’s immortality, and that from 




106 


LIFE AND IMMORTALITY. 


the remotest past and by the least enlightened people as well as¬ 
hy the enlightened and civilized. The immateriality of the 
mind has been largely dwelt upon as furnishing reliable testimo¬ 
ny ; its wonderful faculties; its high moral endowments; its ca¬ 
pabilities for unlimited improvement; its love for virtue, some¬ 
times giving up every earthly enjoyment and life itself rather 
than let go its integrity; its youthfulness in feeling and hope 
when the body has grown old and ready to decay; and, finally, 
its “ longing after immortality and dread of falling into naught.” 

It has been said that “ the soul feels secure in its existence; ”' 
that it can “ smile at the drawn dagger and defy its point.” One 
modern philosopher has written something very nearly like this. 
If an angel or a spirit should come to me from the unseen world 
and tell me that men live after- death I should say, “You need 
not have come to tell me that for I knew it before; I know it 
from my own consciousness.” A poet has expressed a similar 
thought in saying man is immortal, 11 else natur^ has written 
falsehood” upon him and “ man was made a lie.” This world, 
by the same, is thought to be “ a prophecy of the world to- 
come.” 

The inequalities existing in the present world seem to render 
it necessary that there should be a state of adjustment, a world 
of rewards and punishments, where the good shall not suffer for 
the wrongs of the bad, but every'one shall receive according to 
his own good or ill deserts. So, too, the influence of the doc¬ 
trine of immortality upon the conduct of men is an argument in 
its behalf; for truly one can not in heart believe in an immortal 
destination without being somewhat lifted by it into higher ideas 
of life. To feel and believe that one is only a creature of a day 
—a mere worm of the dust—is a tremendous drawback to all 
aspiration. High aims, noble achievements, heroic daring, pa¬ 
tient suffering, protracted efforts for a blameless life, are hardly 
possible under the sad sense of all coming soon to nothingness. 
An orator of Rome could say, “ Deprive me not of this hope of 
immortality, since it makes me both a better and happier man.’' 
And this was before the world was “ visited by the Daystar from, 
on high.” 


MOSES KIDDER. 


107 


'There is, we must confess, a far-reaching power in the hearty 
belief of immortality and its accompanying thought of account¬ 
ability. Sometimes arguments have been drawn from nature— 
or called such—which are nothing more than illustrations of the 
possible future life. 'The caterpillar, which is metamorphosed 
and becomes a butterfly, did not die. If life had become ex¬ 
tinct, by any means, in its transition state, the butterfly had not 
been. As an illustration it is pertinent, and indeed beautiful, 
but weighs nothing as an argument. 'There are many other 
thoughts which are suggestive of a future and immortal life, but 
when all are fully and fairly presented and pondered we still ask, 
“Where is the proof?” There will still remain a painful un¬ 
certainty. 

2. Hope, no doubt, was born in many a human soul before 
Jesus opened his lips upon the momentous question, and many 
died in the belief of some kind of an existence beyond the dark 
vale. At best Nature’s voice is feeble, and all human reasoning 
will not banish the ghost of doubt that arises when Death holds 
his victim in his relentless grasp, and speaking to the senses 
seems to say, “All is gone.” Faith is a higher element of 
power in the human soul than reason, for it does smile at times 
at seeming impossibilities, and lays hold of unseen things, ard 
itself is the substance of things hoped for, the evidence of things 
out of sight. But to the thinking mind even faith requires some 
facts to stand upon; some promise from him who is able to 
make his word sure, even though it should be in seeming conflict 
with all the known operations of nature. With facts and prom¬ 
ises which no skeptical criticism can invalidate, we may build 
our hopes in ‘ ‘ full assurance.” 

3. The question quite naturally arises, on reading the text, 
whether ancient believers were in darkness like the world around 
them in regard to their immortality—if they had any other light 
than that which nature furnished. One who walked with God 
must have had a vision more distinct and sure than one who did 
not. Enoch, before his translation, received this testimony, that 
he pleased God. One could not long walk in loving fellowship 
with God and not feel the birth of an immortal hope in his own 


108 


LIFE AND IMMORTALITY. 


soul. Though we do not find any formal statement of the 
doctrine in the Old Testament, we do find some gracious inti¬ 
mations of it there. The translation of the seventh from Adam 
was a fair intimation that a life with God was possible. This 
opening of the gates of the unseen world for one of their num¬ 
ber to pass through was not forgotten by the fathers of our race. 
Elijah went up to heaven in a chariot of fire. Heaven, there¬ 
fore, must have seemed a reality to men who believed that even 
two from earth had gone there and were yet alive. The holy 
men of old, such as Abraham, Isaac, Jacob, and Moses, departed 
this life with great cheerfulness. They died as though they 
knew God was their God, and that he was not the God of the 
dead, but of the living. The psalmist said, “My heart is glad, 
and my glory rejoiceth: my flesh also shall rest in hope. For 
thou wilt not leave my soul in hell; neither wilt thou suffer thine 
holy one to see corruption. Thou wilt show me the path of 
life: in thy presence is fullness of joy; at thy right hand 
are pleasures for evermore.” 

Such triumphant songs it seems to me could never come forth 
from hearts that looked for nothing beyond this life. Many 
such sweet words of trust and of hope are found in the Old 
Testament Scriptures, running through them like a thread of 
gold. The Christian, with his immortal hope, uses them as the 
best vehicle of his own longings and heavenly anticipations. 

4. We learn more of the faith of the saints of old from what 
is said of them by New Testament writers, than what they have 
said of themselves. To this I now wish to call attention. 
Abraham saw the day of Christ and rejoiced. The writer of 
the epistle to the Hebrews, giving an epitomized history of the 
ancient faith, says of the fathers who believed in God, “These 
all died in faith, not having received the promises, but having 
seen them afar off, and were persuaded of them, and embraced 
them, and confessed that they were strangers and pilgrims on 
the earth. For they that say such things declare plainly that 
they seek a country.” “But now they desire a better country, 
that is a heavenly: wherefore God is not ashamed to be called 
their God; for he hath prepared for them a city.” The heav- 


f 


MOSES KIDDER. 109 

■enly country was not looked for on this side of death, for it was 
in the faith of finding it that they all died. And such could 
suffer joyfully, knowing that they had in heaven a better and 
enduring substance. Moses had the sublime faith of refusal. 
He refused social position, earthly dominion, and power, choos¬ 
ing rather to suffer affliction with the people of God, and bear 
Teproach for the sake of an unborn and unannounced Christ, 
because he had respect to the recompense of the reward—a 
reward in a future world—or he believed and suffered in vain. 
On the earthly side of death he found it not. Even the land of 
‘Canaan was denied him, though he earnestly prayed that he 
might go over there. Did he not, from the mountain’s top, 
with his Lord, ascend into heaven itself? 

Paul, when he spoke in his own behalf before Felix, the 
governor, declared his faith in the resurrection of the dead, and 
said the Jews, his enemies, who did not believe in Christ, also 
allow “that there shall be a resurrection of the dead, both of 
the just and unjust.” Martha also knew that her dead brother 
would rise again in the resurrection at the last day. Yet the 
Belief in an immortal life was not universal. We know there 
was one sect of Jews which scouted the idea of a resurrection. 
How many outside of that sect shared in their unbelief we do 
not know. When we have allowed all that history can prove in 
regard to the immortal hopes of mankind, we may still find the 
words of our text to be abundantly true, that “life and immor¬ 
tality are brought to light through the gospel.” 

5. .Before speaking directly upon that point, I ask you to con¬ 
sider how unsatisfactory the evidences of Paul’s faith as a devout 
Pharisee had become when he wrote his letter to the church at 
Corinth. As a Pharisee he had believed in the resurrection of 
the dead and the life immortal. He there tells the Corinthians 
“that if Christ be not raised there is no resurrection of the 
dead; they that have fallen asleep in Christ are perished.” 
Now, if Paul had sufficient grounds for believing in a future life 
before he became a Christian, why not fall back upon his old 
foundation, if so be that the new, by any possible means, could 
fail? He positively affirms that if Christ was not alive, if his 


110 


LIFE AND IMMORTALITY. 


gospel was an imposition, there could not be the slightest hope- 
of any life beyond the present. Nay, “let us eat and drink, for 
to-morrow we die.’* All must be given up as lost; we should be 
“of all men the most miserable.” The last and only chance 
was in the resurrection of Jesus of Nazareth. This shows us 
how unworthy of confidence all the former testimony was on 
which Paul had, in his unconverted state, relied as the grounds 
of his faith. 

6 . The testimony of Jesus is explicit and full, and needed 
only the corroboration of his own resurrection from the dead. 
These words of his—“ I have power to lay down my life, and JC 
have power to take it again; ’ “I am the resurrection and the- 
life. He that believeth in me, though he were dead, yet shall 
he live ”—are as so many arrows of heavenly light shot through 
the gloom of ages. His words ring out into the darkness of the 
long night with clearness, and make the listener feel that one 
speaks with authority—one who knows the certainty of the 
things he affirms. We are made to feel we no longer fluctuate 
between hope and fear, for God has sent us a messenger from 
the heavenly world itself, and he brings with him the crown of 
eternal life. But if there had been a failure on the part of Jesus 
to make his promise good, “ Destroy this temple, and in three 
days I will rear it up again/’ all hope would have been dissi¬ 
pated. The three days that he lay in the tomb were days of 
darkness to the little band of followers. Their faith was not 
strong enough to receive their Lord from the dead. They went 
to their own homes in sadness—quite in despair. The women 
that were early at the sepulchre went to embalm the body, not 
expecting to see their Lord, and when they found not the body 
of Jesus they believed the gardener had removed him. But, oh! 
Israel’s King was alive—the Christian’s Lord had triumphed — 
“Death had no dominion over him.” “Blessed be the God. 
and Father of our Lord Jesus Christ, who hath begotten us again 
to a lively hope by the resurrection of Christ from the dead, to 
an inheritance incorruptible and undefiled, and that fadeth not 
away.” There could have been no hope of this inheritance if 
the Lord had not burst the bars of death and thrown open the.- 


MOSES KhDDER. 


Ill 


gates of the heavenly world. The resurrection of Jesus is not a 
doctrine of the gospel, but a fact in the evangelical narrative, 
and such an important fact as to give to all other facts, and all the 
distinctive truths of the gospel, their importance. It amounts to 
absolute demonstration. It is the solid rock against which no 
form of unbelief can prevail. It quenches all the fiery darts of 
the most relentless criticism, and in no way can infidelity ward 
off the proof but to deny the fact and repeat the old lie the 
soldiers were hired to tell. “ His disciples came by night, while 
we slept, and stole him away.” After showing himself alive, 
after his passion, by many infallible proofs, being seen of them 
forty days, and speaking of the things pertaining to the kingdom 
of God, and commanding them that they should nof depart from 
Jerusalem, but wait for the promise of the Father, which thing 
they did, and after some days received the further evidence of 
hi? being really alive, he gave to his disciples influence 
and power by the “baptism of the Holy Ghost.” This, 
could be no optical illusion, for it came as the sound of a mighty 
rushing wind, and filled the place where they were sitting, and 
they spake with tongues to which they were strangers. This 
was evidence similar to what one who should go into a far coun-' 
try might furnish his friends by means of the telegraph. Leav¬ 
ing them with a promise that when he should reach the place of 
his destination he would send back a telegram, that they might 
know that he had safely reached that point, they anxiously 
wait for it. After due time the click of the machine an¬ 
nounces the fact of his safe arrival, and all uncertainty is at 
once removed. Jesus sent his dispatch with equal promptness, 
and the result is equally satisfactory. Doubters and critics may 
remove one Bible fact after another, or think they do, and if, 
indeed, they could pare away the volume of what Christians 
think to be divine truth, so long as the death and resurrection of 
our Lord Jesus Christ is left, we may safely and surely build, and 
hope for eternal life. Of the great cardinal fact of the gospel 
Paul had no doubt. He knew, for he had seen the Lord. 

7. The immortality of the soul as taught by the ancient phi¬ 
losophers is not the immortality taught in the New Testament. 


112 


LIFE AND IMMORTALITY. 


There is no formal statement in either the Old or the New Tes¬ 
tament that immortality belongs to the soul at all. There are 
statements which seem to me to imply as much as far as continued 
existence may be regarded as immortal existence. One reason, 
perhaps, why the gospel does not recognize the soul’s immortality 
is that the gospel promises a body, too, of an incorruptible nature. 
It is not merely a future existence of the intelligent part of man,. 
but really an embodied being. Paul did not speak of a disem¬ 
bodied life to come. “Not,” says he, “that we would be 
unclothed, but clothed upon with our house which is from heaven, 
if so be that being clothed we shall not be found naked.” 

In his great argument to the church of Corinth he intimates 
that if they deny the doctrine of an incorruptible spiritual body 
they may as well deny the whole thought of future life, and so 
eat and drink, for to-morrow we die. Those who denied the res¬ 
urrection of the dead clothed with a spiritual body could not 
claim to retain their Christian faith by affirming that they still 
held to the immortality of the soul. That was not the distinct 
Christian doctrine of immortality-. Moses and Elias were as 
visible to the eyes of Peter, James, and John on the Mount of 
%T ransfiguration as was the transfigured body of Jesus when they 
there saw him in a glorified state. And again the apostle writes, 

‘ ‘ Who shall change our vile body, that it may be fashioned like 
unto his glorious body?” 

Paul not only describes the body of the future life as spiritual, 
but as incorruptible, glorious, and powerful—as really, therefore, 
a bodily existence as the present, though not so grossly material. 
I think it sufficiently clear that the life of the world to come, as 
taught by Christ g.nd his apostles, was not something borrowed 
from the ancient philosophy, but was peculiarly and distinctly a 
part of the gospel itself, and was as truly brought to light through 
the gospel as was any other truth therein revealed. 

8 . Nor have we yet measured or comprehended the fullness- 
of the immortality which the gospel has brought to light. It is 
not only an endless embodied existence, but it is also an exist¬ 
ence in holiness. Forever to be was not Christ’s idea of immor¬ 
tality, neither was it the idea of his inspired servants, if that 


MOSES KIDDER. 


113 

being be not sanctified by immortal love and made blessed by a 
character assimilated to the divine. 

The words “ eternal” and “ everlasting,” and also “forever 
and ever,” are used in relation to sin and its punishment; but 
the word “immortal” never is. Immortality is always used in 
some way as relating to heaven and heavenly beings. There is 
the King eternal, immortal, and invisible, but there is no immor¬ 
tal devil. One may be in danger of eternal damnation, but can 
not be in danger of immortal damnation. Hell and things or 
beings belonging thereto are never described as having the ele¬ 
ments of immortality. Immortal sin sounds like a contradiction 
of terms, but immortal goodness does not. Everlasting chains 
of darkness can not bind the souls or bodies of those who are to 
flourish in immortal youth. The worm may not die, the fire 
may not be quenched; but they can take no hold upon such as 
have reached the shores of immortality. There seems, from the 
lessons of the Savior and the apostles, a depth of meaning in 
immortality which the gospel only has brought to light. 

Paul speaks of God as “he only who hath immortality.” 
Jesus said to the young man who called him “good Master,” 
‘ 4 Why callest thou me good ? There is none good but one 
that is God.” I put these two side by side, not to show an 
identity of meaning, but that we may more easily see how the 
same God, who only is good and yet bestows his goodness upon 
others, may, in the same manner, bestow upon others his immor¬ 
tality likewise. The true life and immortality which the gospel 
brings to light is, therefore, the gift of God through the gospel. 

Again : Immortality is something to be sought for by “patient 
continuance in well doing,” in connection with “glory and 
honor.” If immortality is only unending existence, then it 
must be denied to those who do not seek for it in the ways of 
well doing; and, consequently, the unrighteous will cease to be. 
But if immortality implies something more than mere existence, 
if it includes goodness, godlikeness, and the elements of heaven, 
then we need not necessarily look for the utter extermination of 
those who forget God. To be immortal is to be incorruptible in 
soul and body, and no less so in character and life. Righteous 


114 


LIFE AND IMMORTALITY. 


ness, love, and holiness are immortal; and such must be the 
loving and pure in the world beyond. “ He that hath this hope 
in him purifieth himself, even as he is pure.” What Jesus 
brought to light through the gospel is not life only, but that and 
immortality besides; both—neither alone. We not only want 
to live, but to live blessed lives—not simply to be, but to be 
something good, noble, and true. Life alone—as an end, mere¬ 
ly—is but a poor thing, not worth the having here; and when 
everything but life is gone one may well say, 4 ‘What is it? I 
loathe it! I would not live alway; let me alone, for my days 
are vanity.” Could it be anything better hereafter if that were 
all? We know that there can be no limit to duration. Eternity 
has no end. We can and must throw our thoughts forward into 
it, but the thought is painful if we can not throw the anchor of 
hope as far as we do our thoughts. 

9. We have seen, in the discussion of our subject, that the 
world has had, from a remote period, a vague notion of a future 
unending existence; that the wisest and best of the race of all 
nations have bent their energies in the direction of conscious 
existence in a world to come, to find, if possible, some reliable 
testimony on which they could build their hopes for eternity; 
and that holy men of old, blessed with the “lively oracles,’ 7 died 
in faith of a better resurrection. We find that there is nothing 
in the nature of things, if we look closely into the matter, to 
render such a belief incredible, but on the contrary, many things 
to make it probable, and raise a hope at least that it may be so. 
We find, also, that the apostles built their hopes wholly upon the 
resurrection of Jesus, and abandoned all other ground as uncer¬ 
tain, and that if this be true there can be no room to doubt or 
question. The question, “If a man die shall he live again?” 
is settled. We have seen, also, from the divine word, that the 
“King eternal” is also the king “immortal,” and that hp “only 
hath immortality,” and that this great and inestimable blessing is 
to be sought and obtained through our Lord Jesus Christ. We 
find, also, that there is, in the gospel dialect, a breadth and 
depth of meaning in the word not contemplated in the uninspired 
literature of the ages. We see, therefore, that notwithstanding 


MOSES KIDDER. 


115 


-all the light which had dawned upon the human mind through 
nature and reason, there was much in connection with the 
thought of endless life for the gospel to bring to light. We see 
to what a luminous point this question is brought in the person 
and word of our Lord. Seeing, therefore, that we have such 
solid ground to build upon, such a full demonstration of the life 
to be, we may cast the anchor of our hope on to the immortal 
shore, and walk through the vale of death, fearing no evil. 

Upon the doctrine of immortality Christ founded the purest 
lessons of morality and religion. By it he taught the disciples to 
Be patient in tribulation, to suffer the cruel persecutions which 
they must endure joyfully, for they would have a great reward in 
heaven. What courage and heroism even it has implanted in 
the human soul; how many have carried the martyr-spirit through 
a life of suffering. Through protracted illness and a thousand 
temptations they have proved their fidelity to God, sustained by 
the glorious hope of immortality. “A hope so much divine 
may trials well endure ” How many, by this expectation, have 
been made to rise superior to all outward circumstances of 
pleasure or of pain. They may be placed in a cold hovel of 
poverty, on a “thorny bed of distress, friendless and alone, and 
subject to every ill and agony that mortal flesh is heir to, and 
yet say, ‘I am exceeding joyful in all my tribulation.’” .They 
rise above envy arid revenge, covet no man’s silver, or gold, or 
apparel, and “ willingly spend and be spent” in the service of 
•others, though “the more abundantly they love the less they be 
loved.” No one ever did, or ever can, rise to the full height of 
his manhood without feeling the inspiration of immortality. Do 
what he can, without it there will still be left possibilities to 
which he has no adequate means of attainment. 

Then, through all of life’s changes of joy or of sorrow, pleasures 
Dr pains, hopes or fears, we may look upward to our Father’s 
throne and still say, “ Thy will be done 


REV. JOSIAH KNIGHT. 


Rev. Josiah Knight was born in Thetford, Vermont, June 8 r 
1803. He experienced religion and united with the Christian 
Church in the spring of 1818, at the age of fifteen years, in 
Stowe, Vermont. He commenced to preach in the year 1828, 
at the age of twenty-five. 

He had charge of from one to four churches, traveling, break¬ 
ing out on to new ground, organizing new churches, for five 
years—under the regulation adopted by the Christian Brethren— 
holding meetings nearly every day, except in harvest-time, when 
he preached only on Sabbath, and worked in the harvest-field 
through the week to raise funds to replenish his wardrobe—for 
his salary fell short of furnishing his clothes and horse-shoeing. 
He served the Vermont Conference, as clerk, for eleven years. 

He was married to Miss Caroline Fay, of Walpole, New 
Hampshire, May 14, 1833, and settled in West Randolph, 
Vermont, where he served the church as pastor about eight 
years, .during which time the Christian Brethren and Christian 
Connection were united in one body. 

In 1841 he was called to the city of Lynn, Massachusetts, and 
from there to Upper Gilmanton, New Hampshire, and in the 
winter of 1843 he accepted a call and returned to West Ran¬ 
dolph, where he remained two years more. In 1845, he, with 
his family, emigrated and settled at Woodstock, Ohio, where he 
acted as pastor of that church five yeai;s, when he was called to 
take the pastoral c^re of the Fellowship Church, Warren county, 
Ohio, where he remained two years as pastor, preaching at Red 
Lion, Franklin, Bethany, Fort Ancient, etc. 

In the fall of 1850 he was appointed by the Central Ohio 
Conference as delegate to the American Christian Convention, 
held at Marion, New York. He was appointed one of the sub¬ 
committee for the building of Antioch College, and served as 



JO SI AH KNIGHT. \ \ 7 

secretary of the Board of Trustees of that institution about five 
years, during the time of its being built and during Horace 
Mann’s administration. He raised fourteen thousand dollars in 
cash and scholarships for said college. 

While pastor of the church at Newton, Union county, Ohio, 
he was superintendent of schools and treasurer of the township. 
He has held many positions of honor and trust, the duties of 
which he discharged with efficiency and fidelity. Always 
prompt, chaste, diligent, and obliging, he commands the confi¬ 
dence and esteem of all who know him. He is the patriarch of 
the Ohio Central Conference, and his counsels are listened to 
with profoundest respect and tenderest affection. The hand of 
affliction has rested heavily upon him in the removal of his first 
wife, two sons, and three daughters—all grown—and all of 
whom deceased within a short time of each other. The after¬ 
noon of his life, however, is calm and peaceful, made golden 
and beautiful by that faith in Christ Jesus that has been the 
guiding-star of his whole life. 

On the 26th day of December, 1878, he was married to Mrs. 
Deborah Robinson, and they now (1881) reside at Yellow 
Spriygs, Ohio, and are respected by all. 


8 


THE GOSPEL FEAST. 


BY REV. JOSIAH KNIGHT. 


“A fid in this mountain shall the Lord of hosts make unto all people a feast of 
fat things , a feast of wines on the lees , of pat things full of marrow , of wines on 
the lees well refined. And he will destroy in this mountain the face of the cover¬ 
ing cast over all people, and the , vail that is spread over all nations. He will 
swallow up death in victory; and the Lord God will wipe away tears from off 
all faces ; and the rebuke of his people shall be taken away from of all the earth : 
for the Lord hath spoken it .”— Isaiah 25 : 6-8. 

What a stupendous declaration! Who could be its author? 
Can it be some prince, king, or earthly potentate ? Is it some 
personage who feels himself under great obligation to all nations 
for their having done him some extraordinary favor, and he 
wishing to repay? Oh, no; it is no less than the great Eternal, 
who proposes to furnish a bountiful supply for his enemies, 
traitors, rebels against his government. 

Isaiah, by a prophetic eye, descried, in the distance of more 
than seven hundred years, the blessedness and final triumph of 
the gospel, and describes his discovery under the notion of a 
splendid entertainment—a grand, rich, and costly feast. 

A feast is considered important or unimportant, according to 
the stand-point which we occupy. A literal feast, viewed from 
our stand-point, in this land of plenty, surrounded, as we are, 
with all the luxuries of life, our tables daily loaded with rich 
dainties and delicacies, such as would please the palate of the 
most refined epicure, would not impress us as a matter of very 
great importance, and, of course, we would be likely to treat an 
invitation to it with a degree of indifference; and especially if it 
would give us much inconvenience to attend it. 

Were we differently situated, lost upon the burning sands of 
Arabia, faint and weary, scorched with thirst, and famished with 


















JOSIAH KNIGHT . 121 

'hunger, starvation staring us full in the face, hope almost gone, 
and we about to sink down in despair, and just then a herald 
should be seen coiming with a proclamation frotn the sheik, say¬ 
ing, A grand feast is prepared, and waiting for such lost, perish¬ 
ing wanderers! Under such circumstances we could appreciate 
-a feast, and look upon such provision not with indifference, but 
decide at once that it would be death to refuse and life to accept 
the offered benefits. 

Man’s greatest danger lies in his insensibility to discern the 
real wants of the soul. This fact is beautifully set forth by our 
Savior, in the parable of the rich man, Luke 12: 16-22. This 
rich man soliloquized thus, “What shall I do, because I have 
no room where to bestow my fruits? And he said, This will I 
do: I will pull down my barns, and build greater; and there 
will I bestow all my fruits and my goods. And I will say to my 
soul, Soul, thou hast much goods laid up for many years; take 
thine ease, eat, drink, and be merry. ” 

This man’s folly and consequent danger did not consist in 
being in possession of good, fertile soil, nor in his skill in prop¬ 
erly cultivating his farm in a manner to make it productive, nor 
yet in building barn-room sufficient to store his goods. This was 
all right in his proceedings—and it is also right for every man 
to labor to lay up a sufficiency of worldly goods—but this man 
exhibited extreme folly and ignorance of the real wants of the 
soul. The soul is susceptible of pain and pleasure, and is exer¬ 
cised with sensations of hunger and thirst, as also of feasting, as is 
the body. Hence it was said, “They wandered in the wilder¬ 
ness; hungry and thirsty, their souls fainted within them.” 
-(Psalms 107: 4, 5.) “Hearken diligently unto me (God), and 
eat ye that which is good, and let your soul delight itself in 
fatness. Incline your ear, and come unto me (to God): hear, 
and your soul shall live/’ (Isaiah 55 : 2, 3.) The soul has no 
appetite for temporal food. It wants a food suited to its nature. 
The bird seeks its native air. The fish is restless, and dies 
without its native element. The body of man requires earthly 
food. But the soul is a spirit, an immaterial principle, and must 
have spiritual food. 


122 


THE GOSPEL FEAST. 


This gospel feast is represented a feast of fat things, not a leany 
morsel, or a dry pittance, but rich, delicious, fat things, full of 
marrow, of wines well refined and well adapted to the wants of 
the soul, and perfectly congenial to its nature. To enjoy this 
feast is simply to be a partaker and practitioner of the Christian 
religion, which may be summed up in one word, namely, love— 
love to God, and love to man. “ Having the love of God shed 
abroad in our hearts by the Holy Ghost given unto us.” And 
it may properly be said we are “partakers of the divine nature. 
Being permeated with the love and spirit of the Master it be¬ 
comes a delight to do his will and keep his commandments. 
Old things are passed away, and all things are become new.” 
When he receives Jesus and his law, with all the train of graces 
which belong to Christianity, the opposing elements, such as 
enmity, hatred, malice, envy, etc., all disappear at the approach 
of the sinner’s friend. This gives a taste of heavenly joy, peace, 
comfort, and consolation, to which he was hitherto a stranger. 
He now holds intercourse with heaven, communion with the 
Savior, and approaches God as his kind, loving Father, and asks- 
and receives mercy and grace as he needs. 

It is also a feast to his soul. To attend to the ordinances of 
the church all religious duties become a pleasure. All true 
Christian workers are feasted when they meet their class in the 
Sunday-school, in the prayer-meeting, and when they listen to 
the word of life preached, and when they feed the hungry, clothe 
the naked, visit the sick, speak a word of comfort to the afflicted, 
a word of warning to the wayward, and especially when they 
bring wandering prodigals home to their Father’s house, to feast 
with them,, where there is bread enough and to spare. 

There is a feast of love, peace, and joy even in suffering—if 
called to do so—for the sake of Christ and humanity. It is said 
that Moses chose rather to suffer affliction with the people of 
God than to enjoy the pleasure of sin, esteeming the reproach 
of Christ greater riches than the treasures of Egypt. Many of 
the ancient saints took joyfully the spoiling of their goods. They 
gloried and rejoiced in tribulation. Look at those two men in 
the prison at Philippi, their backs lacerated, bleeding, and 


123 


JOSIAH KNIGHT. 

smarting from the cruel strokes of the scourge. What would 
you expect to hear from them? Do you say, “Bitter groans, 
moanings, pitiful wailing, and sad lamentations, on account of 
their sufferings?” No, far from that. From their warm, devo¬ 
tional hearts went forth prayer and thanksgiving, and songs of 
praise made those gloomy, dark, damp walls vocal with the 
outburst of joyful and happy hearts, as was never witnessed 
before. It surely sounded more like a joyful feast than like a 
place of sorrow and sadness. > 

This feast is adapted to the wants of every faculty of the soul, 
and especially to that faculty called the intellect, by which man 
receives or comprehends ideas communicated to him by the 
senses or by some other means The prophet informs us in our 
text that God “ will destroy the face of the covering that is cast 
over all people and the vail that is spread over all nations.” By 
the “ face of the covering”—or covering of the face—and the 
“vail spread over all nations ” may be understood the vail of 
ignorance and superstition which rested like a dark pall upon 
both Jew and gentile; and God designed to remove that dark 
vail of ignorance by pouring in a flood of divine light and 
knowledge. This knowledge and consequent removal of the 
vail does not refer so much to a knowledge of the arts and 
sciences—such as mathematics, astronomy, geology, chemistry, 
etc.—as it does to spiritual things, because man is capable of 
learning these natural sciences by observation. He can pry 
into space with amazing exactness; he can measure the size 
and distance and tell the motions of those mighty, far off worlds; 
by the aid of geological surveys he can unmask this world and 
bring from beneath its surface those hidden wonders which for 
ages have laid concealed from human sight; he can bring up 
those rich metals which our kind Father deposited and covered 
over for safe keeping far back in the past, and now, when 
needed, put them to use; he can call the elements—earth, fire, 
water, and air—to his aid, and compel them to do his bidding; 
he can build a highway through the bottom of the pathless 
•ocean, and then send the lightning over that road with the quick¬ 
ness Of thought, to do errands for him in foreign courts ; he can 


124 


THE GOSPEL FEAST. 


remove every obstacle that obstructs his pathway—even the lofty* 
mountain he will either tear down or bore through—and onward 
he moves. 

All this he can do; but he could never have found out his. 
own origin or destiny, nor could he ever have known God or 
man’s relation to him, but for divine revelation. The learned 
philosophers of ancient Greece and Rome greatly failed in their 
attempt to show us God. They could build pyramids, temples, 
and catacombs; they were skillful in the arts of sculpture and} 
painting; but their idea of God was the most meager and in¬ 
sipid. They supposed that God was some arbitrary sovereign,, 
dealing out vengeance, indignation, and wrath without mercy,, 
to suit his own fancy. 

It was necessary for some one to take away this ‘ ‘ vail castr 
over all people” and give to man a knowledge of the true char¬ 
acter of God. Such was the love of God for his rebellious and 
prodigal offspring, man, that he sent his only Son to impart that 
knowledge necessary to win him back to loving obedience. At 
this particular crisis in the history of our race-when the Jewish 
church had lost all communion with God and could obtain no. 
more answers from him at the mercy-seat through the Urim and 
Thummim, and when the gentiles were lost, hopelessly lost, and 
“ darkness covered the earth and gross darkness the people”— 
just at this crisis the Daystar of hope appears, and soon the- 
grand luminary of the moral heavens is seen above the horizon, 
shining forth to give the ‘ ‘ light of the knowledge of the glory* 
of God in the face of Jesus Christ.” 

Jesus went about doing.good. He refrained from going up to 
the chair of state or to the halls of legislation, but turned his 
footsteps down to the abodes cf wretchedness, poverty, and 
want. He went everywhere, giving sight to the blind and hear¬ 
ing to the deaf, healing the sick, raising the dead, feeding the 
hungry, etc. And, having finished his earthly mission, he says 
that he is only doing the work of his Father who sent him, 
showing that his Father is our loving Father, too, and that his. 
great, loving heart is moved with love and compassion toward 
us. , 


JO SI AH KNIGHT. 125 

• 

The parable of the prodigal son is a striking illustration of 
God's continued love for us. As the father gladly received, em¬ 
braced, and welcomed his long-lost and starving son, and as 
there was joy and feasting when the young man came home 
with humble repentance, and said, ‘‘Father, I have sinned 
against heaven and in thy sight," so it is when any poor, hungry, 
starving penitent comes home to God'. 

This gospel feast is not merely for a day or for this short life¬ 
time; but our text carries us on into another and higher state of 
being, when “death shall be swallowed up in victory," tears 
wiped from all faces, and the rebuke of his people shall be taken 
from off all the earth, for the Lord hath spoken it. Then comes 
the grand feast above, the marriage-supper of the Lamb, his 
bride—the church—having made herself ready. 

This clearly implies a resurrection. And to finish the work 
which his Father gave him to do Jesus must necessarily die and 
rise again. To destroy or abolish death was a part of his errand 
to this world. It is an undeniable fact that Jesus died; it is 
equally true that he rose again. A strong guard of well armed 
soldiers were placed at the entrance of the sepulchre, and a 
great stone rolled into the doorway could prevent his rising. On 
the last night of his interment they boasted that in a few hours 
more they would show to the world that this man was an im¬ 
postor. They strengthened the guard, and relieved them often 
so that they need not sleep on their posts. Now comes the 
awful crisis when heaven or hell must triumph. The crucified 
Jesus must conquer or be conquered. He must “swallow up 
death in victory " or be held in its icy embrace forever. 

The anxious gaze of saints and angels was directed to Joseph's 
new tomb. The furbished spears of the Roman cohort were 
glittering in the pale moonbeams when they turned their eyes 
upward and discovered a luminous appearance in the distant 
heavens. What can it be? Is it a new orb just sent forth from 
the hand of the Creator? As it came nearer, and, with light¬ 
ning speed, still nearer, the hollow gulf above seemed to be 
lighted up, the earth quaked, and the stout hearted, well-armed 
Roman soldiery became terrified and fell backward to the ground 


126 


THE GOSPEL FEAST. 


like dead men. The angel, whose countenance was like light¬ 
ning, rolled the rock away, and Jesus, being “quickened by the 
Spirit,” broke the bonds of death asunder, and death lay as si 
vanquished foe at the conqueror’s feet. 

Paul predicates the doctrine of the resurrection on the resur¬ 
rection of Christ. He says: “If there be no resurrection of 
the dead, then is not Christ risen; and if Christ be not risen, 
then is our preaching vain, and your faith is also vain.” (I. Cor. 
15 : 13, 14.) Again he says: “Behold, I show you a mystery ; 
we shall not all sleep, but we shall all be changed, in a moment, 
in the twinkling of an eye, at the last trump: for the trumpet 
shall sound, and the dead shall be raised incorruptible, and we 
shall be changed. For this corruptible must put on incorrup¬ 
tion, and this mortal must put on immortality. So when this 
corruptible shall have put on incorruption, and this mortal shall 
.put on immortality, then shall be brought to pass the saying that 
is written, Death is swallowed up in victory. . . Thanks be 

to God who giveth us the victory through our Lord Jesus Christ.” 

I only intend, in this connection, to refer to the “swallowing 
up of death in victory,” and the introduction of those who are 
ready into the final marriage supper, the eternal feast above. 
Our present most fruitful imagination fails to conceive the 
glory, beauty, and grandeur of the place of God’s abode, and 
the ineffable joy at a transition so great from a world of sin, 
temptation, and all of the grievous conflicts and battles against 
the numerous evils which intercept the Christian’s pathway. 
And now the last battle has been fought, and victory gained, 
tears wiped from their eyes, and sorrow and sighing fled away. 
“When I awake in thy likeness,” as one said of old, “then 
shall I be satisfied; or, when I taste of the fatness of thy house.” 
The best of the wine is, in this case, kept till the last of the 
feast. And especially would it seem so from the fact that it is a 
feast of knowledge. For now we know in part, and prophesy in 
p irt, but when that which is perfect is come, then that which is 
in part shall be done away. “For now I see through a glass, 
darkly; but then face to face: now I know in part; but then 
shall I know even as also I am known.” (I. Cor. 13: 12.) 

/ 


JO SI AH KNIGHT. 127 

Things which appear mysterious and unaccountable will then 
be made plain. Our proud, foolish hearts often rebel against the 
rules of the Master because we can not understand why it should 
be so. For example, when he says love your enemies, or do good 
to them that hate you, pray for them which despitefully use you 
-and persecute you. This will all be made plain to us then. We 
will know why we were required to perform some duty that 
seemed to be exceedingly crossing to us It will be made clear 
to us why some darling idol of the heart should have been taken 
away from us, so much against our wishes. All these things 
will seem clear to us. Yes, we will know more of God, more of 
Jesus and of angels, of ourselves, of God’s works, of those vast 
and mighty worlds of light which roll with such grand majesty 
through boundless space. All of these hitherto mysterious 
things concerning God, his works, his rule and government of 
this vast and boundless universe—these and ten thousand 
other important matters will afford a grand feast for the soul to 
all eternity. 


IMPROVEMENT. 

The word all occurs five times in my text, for which reason 
some may conclude that all the human family will be saved, 
without regard to condition or character. To avoid such a 
conclusion, which, doubtless, would be as injurious as it is 
untrue, let me illustrate by a simple figure. Supposing the 
governor of the State of Ohio should issue a proclamation that 
at Columbus, on the first day of September, A. D., 1881, he 
would make a feast free to all the inhabitants of the state. I am 
a poor man, with a large family, who are kept on short allow¬ 
ance. I say to my family that on the first day of September we 
are to have a feast; here is the proclamation of our governor, he 
•offers 1o provide a rich feast, free for all, and we may trust in 
his veracity and ability to perform his promise. With eager 
expectation we look forward to the day appointed, and at length 
the earnest, looked-for day dawns upon us, and our hearts throb 
with eager expectation, watching the clock as it counts off the 
Ihours, ten, twelve, two, four, six, and the sun sinks below the 


128 


THE GOSPEL FEAST 


horizon, darkness vails the earth, and no feast. Sad disappoint* 
ment! I look over the proclamation with greater care, and 
discover one item which I had not noticed before, the place 
designated, Columbus. We conclude not to lose the feast; so, 
early on the morning of the second, we go and call on the 
governor for the feast, and he says, “You are too late, sir; one 
day too late.” By overlooking these two items in the proclama¬ 
tion the feast is lost to us; the place where, and the time when. 
So with God’s proclamation. Where is it? Down in Egypt, 
Sodom, or Babylon? in the sinks of iniquity and sin? Oh, no; 
but “in this mountain shall the Lord of hosts make unto all 
people a feast And in this mountain he will destroy the face of' 
the covering cast over all people,” etc. What mountain? The 
mountain that Isaiah has just been speaking of (Isaiah 2 : 2, 3) 
where he calls it the mountain of the Lord’s house; again he 
calls it the mountain of holiness. Paul says, “Ye are come to 
Mount Zion, and unto the heavenly Jerusalem, and unto the 
general assembly and church of the first-born.” 

1. The place, then, where the feast is made, and where alone- 
it is to be found, is in the mountain of holiness, mountain of the 
Lord’s house, Mount Zion, church of the first-born. These 
terms are all synonymous, ar.d are simply so many names by 
which the church is called. It is clear, then, that God has 
prepared this feast of joy and peace in his church and among his. 
people. There he has spread his table, prepared his fatlings, 
and mingled his wines. And here Christ is found in the midst 
of his church, as described in Revelation 1 : 13-16: “And in> 
the midst of the seven candlesticks one like unto the Son of man v 
clothed with a garment down to the foot, and girt about the 
paps with a golden girdle. t His head and his hairs were white 
like wool as white as snow; and his eyes were as a flame of fire;, 
and his feet like unto fine brass, as if they burned in a furnace;, 
and his voice as the sound of many waters.” From there he- 
sent out his servants to say to the perishing, “Come, for all. 
things are now ready.” This word “come” means something. 
It does not mean stay where you are, or go to some other place,, 
but come to the mountain, to the church of the living GocL 



JO SI AH KNIGHT . 129 

Come with repentance and confession, like the prodigal son, and 
our kind Father will admit all to his table who come according 
to the true spirit of the call. 

2. It may be neglected too long; the invitation is to-day, 
now. It is hazardous to postpone a matter of such vast personal 
interests, the eternal interests of the soul. One day too late, and 
all is lost. The man in the figure found it so. The antedi¬ 
luvians, the Sodomites, the foolish virgins, found themselves one 
day too late. 

It is not to be understood that merely having our names 
placed on the church-book is coming to the church in the true 
sense. Jesus being the foundation and top-stone of the Christian 
edifice, the grand center, the head and heart of the living body, 
to which the several meihbers belong, the true vine, to which all 
the living branches are joined, and from whom each branch 
receives the life-sap, the nourishment of his own blessed Spirit; 
therefore he who comes to Christ in a proper manner comes to 
the church — the mountain—and is a welcome guest, it he but 
come as did the prodigal, humbly confessing his sins and way¬ 
wardness, and by faith accepting Christ as his only Savior and 
promising allegiance to him and his cause. 

Those to whom the invitation was given in the parable (Luke 
r4) asked to be excused, and, in so doing, they committed two 
egregious errors. 1. It was an audacious insult to the nobleman 
to refuse his invitation. 2. They did an irreparable injury to 
themselves. What prince is there who would not feel himself 
not only slighted, but shamefully insulted, if, after having pre¬ 
pared a sumptuous feast, sent out his most honorable servants to 
invite the guests, and they should make some frivolous excuse ? 
Perhaps you will say, “I would have not done so contemptibly 
mean; I would have left my home affairs for a time and attended 
the feast.” 

Pause, my friend, and ask, “Am I not slighting, yea, even, 
spurning the offers of a greater and more costly gift, prepared by 
the great Eternal, through the' instrumentality of his Son, Jesus 
Christ, and all this for the eternal benefit of his enemies? By 
declining the offers of mercy and salvation sinners only injure 


130 


THE GOSPEL FEAST 


themselves. Pray, what do sinners ask to be excused from— 
anything hard or irksome? No, nothing like this; but the 
reverse. They ask to be excused from taking the yoke of 
Christ upon them, and from all that is happifying on earth and 
glorious in the next life; from feasting the soul upon the un¬ 
speakable joys and pleasures which attend the life of a truly 
Christian man. Let me suppose a case, to show, the extreme 
folly and madness of those who refuse the offered blessings of 
the gospel. Suppose there are several men by the wayside 
playing at some trifling game, and a stranger is passing in splen¬ 
did equipage, and he says to those poor men, “Just leave your 
foolish play and come to me; I will give you each a bag of gold 
—which of itself is a fortune—and will give you a pleasant, 
agreeable employment for life.” And they all with one consent 
pray to be excused. You say those men are mad to refuse to 
exchange their trifles for such a treasure. So are all those who 
refuse the offered blessings of the gospel. 

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REV. D. A. LONG. 


BY PROFESSOR W. W. STALEY. 


Rev. D. A. Long is of medium size—five feet and ten inches 
in height. He dresses neatly, and has a smooth face and ex¬ 
pressive features. His manners are affable and his movements 
active. In appearance he is youthful. He was born in Ala r 
mance county, North Carolina, May 22, 1844. His parents, 
Jacob and Jane S. Long, are noted for their good common sense, 
industrious habits, and unblemished Christian characters. They 
are both living near Graham, in Alamance county, North Caro¬ 
lina, where they commenced the journey of life together nearly 
half a century ago. Both are members of the Christian Church. 
They reared seven sons and one daughter. All of the boys 
were brought up on the farm. Although Jacob Long and his 
wife were earnest advocates of education, and did more than 
any parents in their community to send their children to the 
best schools, they took care not only to give their sons and 
daughter good mental and moral training, but the physical 
powers of the boys had to be developed in the cornfield. 

D. A. Long was prepared for college by his brother, Rev. W. 
S. Long, and Rev. Alexander Wilson, D. D. He received the 
degree of Master of Arts from Trinity College. When he left 
North Carolina for Yale College the president of the University 
of North Carolina gave him the following letter of introduction: 

University of North Carolina, \ 

Chapel Hill, North Carolina, September 22, 1879. f 

President Porter —Dear Sir: This will introduce to you Rev. D. A. 
Long, of North Carolina, a clergyman, and principal of a flourishing 
school of high grade. 

Mr. Long is a gentleman of the highest character, an alumnus of this. 




t 


132 D. A. LONG . 

university, an able and successful teacher, a trustee of this university, and 
of the best social standing. 

Very respectfully, K. P. Battle, 

President of University of North Carolina. 

The subject of this brief sketch has been married twice. His 
first wife was Miss Ava R. Warters, of Kinston, North Carolina. 
Miss Warters was educated in a Presbyterian college, and was 
an amiable Christian lady. Her health was delicate. She died 
February 23, 1874. He married Miss Carrie E. Bell, of En¬ 
field, North Carolina, October 25, 1876. This amiable Chris¬ 
tian lady received her accomplished education at a Methodist 
college. By the last wife he has one child, whose name is Mag¬ 
gie Bell Long. 

Brother Long joined the Christian Church while very young, 
and was licensed to preach by the North Carolina and Virginia 
Christian Conference, November 10, 1867. He was ordained 
by the same conference, November 18, 1868. At this time he 
holds the following positions: Pastor of the Christian Church at 
Pleasant Grove, president of the North Carolina and Virginia 
Christian Conference, president of the teachers’ association of 
his native county, trustee of the University of North Carolina, 
and principal of Graham High School, Graham, North Carolina, 
within two miles of where he was born and reared. 


-THE HANGER OF WORLDLY PROSPERITY. 


BY REV. D. A. LONG. 


“The prosperity of fools shall destroy them." —Proverbs i: 32 . 

In the book of wisdom wicked men are called fools, and 
•wickedness folly. Piety, on the other hand, is often graced 
with the name of wisdom. Prosperity is, in itself, a real 
-blessing. Let us examine how it comes to pass that the pros¬ 
perity of fools destroys them. 

When the poor*behold wealth properly used, they bless the 
just and the generous, from whose munificence they receive 
employment and reward. On the other hand, when they see 
others dissipating the fortunes which their forefathers had hon¬ 
orably earned, oppressing their dependants in order that they 
may roll in sin, then the hearts of the poor swell within them; 
with murmurings they eye their own huts and ragged children, 
and become prepared for strikes, tumults, and every evil work, 
which all good citizens know is wrong. 

The Lord gave Saul great booty upon the conquest of Amalek, 
but Saul was ignorant of the use to which God designed that 
prosperous event. His folly and covetousness blasted his crown 
and took the scepter from his family. “Because thou hast 
rejected the word of the Lord,” said Samuel to Saul, “he hath 
also rejected thee from being king.” When worldly prosperity 
•comes do not throw off the yoke of the Lord Jesus Christ. 

The animals which the Philistines selected to carry the ark of 
the Lord remind us of doubtful souls who are not accustomed 
to bear the yoke of Christ. The animals bellowed, and seemed 
to “groan under the grandeur of that sacred weight.” When 
the children of Levi, who were accustomed to that holy'ministry, 

- Preached at Graham, North Carolina, May 23, 1880. 




136 


DANGER OF WORLDLY PROSPERITY. 


took charge of the ark, they made the “air resound with their 
songs of praise,” and bore the ark with majesty over the burning 
sands of the desert. If we would realize that the yoke of Jesus 
Christ is easy, we must bear it daily. The arms of Saul were 
heavy to David, simply because he was not accustomed to wear¬ 
ing them. 

Prosperity of some kind too often causes a divided heart. A 
house divided against itself can not prosper. You abstain, per¬ 
haps, from injuring your enemy in the church, but it is without 
loving him as your brother. You give a few dollars to send the 
gospel to the heathen, but you half begrudge the money. “Ye 
can not serve God and mammon.” Isaac’s wife suffered the 
most cruel anguish just before the birth of Jacob artd Esau. The 
two children struggled within her. Rebecca prayed that God 
would either grant her deliverance or death. A voice from 
heaven gave her to understand that the two children were two 
nations. So it is with divided hearts in the world to day. They 
still carry two loves which are irreconcilable, Jacob and Esau, the 
love of Jesus Christ and the love of worldly prosperity. If the 
love of the Master alone possessed our hearts, all would be quiet. 
Sinful passions keep you in trouble. You can not speak kindly 
of those who eclipse you. Your jealous thoughts and criminal 
attachments keep your hearts divided. Paul felt within him a 
law in opposition to the law of God. He exclaimed, “Oh, 
wretched man that I am! who shall deliver me from the body of 
this death.” 

How the great apostle of the gentiles longed to be delivered 
from all the miseries inseparable from this mortal life. The 
poverty of the cloister, the austerities of an anchorite, the 
solitude of the desert are not required of you; but you are 
required to watch and pray, and strive to overcome those de¬ 
sires which oppose themselves to God’s law. 

The human heart is said to be fluctuated by doubt, contracted 
by sadness, broken by sorrow, dilated by joy, melted under 
discouragements, and hardened and fattened by prosperity. It 
should be “kept with all diligence.” Jeremiah tells us that 
“ the heart is deceitful above all things, and desperately wicked.” 


D. A. LONG. 


137 

Jesus said unto Nicodemus, “Ye must be born again. ” Who 
alone is able to search and know the heart fully? Hear ye the 
words of the Most High: “ I the Lord search the heart, I try the 
reins, even to give every man according to his ways, and ac¬ 
cording to the fruit of his doings. As the partridge sitteth on 
eggs, and hatcheth them not; so he that getteth riches, and not 
by right, shall leave them in the midst of his days, and at his end 
shall be a fool. ,, Surely, “the prosperity of fools shall destroy 
them.” 

The rich man has a double obligation upon him—one that God 
gives riches, the other he gives him an opportunity of exercising 
a great virtue. Lord Chief justice Hale, Rev. Dr. Hammond, 
Baxter, and Doddridge regularly gave a tenth to the Lord; 
Watts, a fifth. Rev. John Wesley, when his income was thirty 
pounds lived on twenty-eight, and gave two. And when it rose 
to one hundred and twenty he continued to live on twenty-eight 
and give the remainder. Abraham was rich, but he did not fail 
to give tithes to Melchisedec, the priest of the Most High God. 
They did not sound a trumpet for the purpose of attracting public 
attention to their generosity. Look at' many of the houses of 
worship in our land. Are they not marked with the gifts and 
names of their benefactors ? Was the eye of God alone intended 
to see them? It is all right that our brethren should see our 
good works. But why this ostentation ? When Solomon com¬ 
pleted the most magnificent temple which human eyes ever 
beheld he only engraved the name of the Lord upon it. 

Last week I spent a few hours among the inmates of our 
county poor-house. I go there occasionally, read and pray 
with and for those who are not able to attend church. Most of 
those who were confined to their beds had their Bibles near 
their pillows. “When I was prosperous, and no afflictions to 
bring me down,” said one, “I did wrong, but now I am read¬ 
ing my Bible, and tryipg to do my duty.” It made me think of 
David, when he said, “Before I was afflicted I went astray.” 

“Jesus, I my cross have taken,” was written by a young lady 
who, for Christ’s sake, was driven from her father's house. 
God's children are always severely tried. Lutjier was bitterly 

. 9 


138 


DANGER OF WORLDLY PROSPERITY. 


denounced before he roused Europe from her spiritual lethargy, 
and “ defied the pealing thunders of the Vatican.” Bedford jail 
held a poor, persecuted Baptist for long and weary years before 
he was prepared “to live in the Pilgrim’s Progress.” Paul trav¬ 
eled from country to country, endured every species of hardship, 
encountered danger, was assaulted by the populace, was scourged 
and stoned before he wrote, “I have fought a good fight.” 
When you were a child, and heard your mother read the Psalms, 
you thought David was greatly prospered and freed from care 
when he wrote those beautiful words. To-day you think differ¬ 
ently. They fell from broken heart-strings. David encountered 
the ferocious animals of the desert, the mighty giant of Gath, 
was reproved by Nathan, Tamar was ruined, Amnon had fallen, 
and Absalom w^s buried beneath the stones before he passed 
his fingers over the living strings of his golden harp and evoked 
and completed psalms of melody which will outlive the Iliad and 
Odyssy, the ^Eneid and the odes of Horace, the Divina Comedia 
and Paradise Lost. They will be sung by the angels in paradise, 
for they are the songs of God. 

The prosperity of the foolish increases unbelief. The pre¬ 
tended unbeliever always boasts that it is not through self-inter¬ 
est but the love of truth that causes him to reject the mysteries 
of religion which reason rejects. This is merely a pretext. Un¬ 
belief originated in the passions. If religion had only mysteries 
which excelled their reason without commands to curb their 
sinful passions unbelievers would be very scarce, indeed. The 
truths of the Bible are scouted by men and women merely be¬ 
cause they threaten them. Why do not men go from city to 
city and lecture against the abstruse truths of mathematics? 
Simply because in trying to elucidate the profound obscurities of 
mathematics they find nothing to condemn their sinful passions. 
The Bible condemns their sinful course. Their object is to 
gratify their irregular desires and yet have nothing to dread after 
death. Give up that point, and all mysteries will not receive a 
moment’s notice with one infidel in a thousand. In all ages 
when unbelievers assailed other points of religion it was only to 
come at last to the conclusion that there is nothing after this 


D. A. LONG. 


139 


life. Hear the unbelievers in the book of wisdom : “ Man dies 
like the beast. We know not if their nature be different, but 
their end and their lot are the same. Trouble us no more, there¬ 
fore, with a futurity which is not Let us enjoy life; let us re¬ 
fuse ourselves po gratification. Time is short; let us hasten to 
live, for we shall die to-morrow, and because all shall die with 
ois! ’’ Did the Sadducees spend much time in trying to disprove 
the truth of the miracles related in the Pentateuch ? No, no ; 
they struck only at the resurrection of the dead and the immor¬ 
tality of the soul. We hear much said about honest (?) doubt. 
No man or woman ever tilts off the yoke of the Lord Jesus 
Christ who does not do it in order to shake off the yoke of du¬ 
ties. The religion of Christ would not have an enemy on earth 
if it were not the opposer of licentiousness. 

THE PROSPERITY OF THE OPPRESSOR. 

Let those who use either their prosperity in wealth or power 
in such a way as to be unnecessarily severe on their inferiors 
remember that they can only triumph for a time. They will 
soon be brought as low as those whom they oppress. There is 
^n irresistible arm stretched over their heads. “ For the oppres¬ 
sion of the poor, for the sighing of the needy, now will I arise, 
saith the Lord.” “I will be a swift witness against those that 
•oppress the hireling in his wages, the widow, and the fatherless.” 

He that oppresseth the poor reproacheth his Maker.” “The 
Lord will plead their cause, and spoil the soul of those that spoil 
them.” I do not think anything should ever be said, written, or 
-acted to cause the poor to be arrayed against the rich or the rich 
•against the poor. The Lord is the maker of us all. They 
should love each other. Such a millionaire as Job could say, 
< ‘ When the ear heard me, then it blessed me ; and when the eye 
saw me, it gave witness to me; because I delivered the poor that 
cried, and the fatherless; . . . and I caused the widow’s 

heart to sing for joy.” Those stately houses which have been 
•erected either by fraud or oppression shall one day seem haunted 
by injured ghosts. In the language of Habakkuk, “The stone 
shall cry out of the wall, and the beam out of the timber shall 


140 


DANGER OF WORLDLY PROSPERITY. 


answer it.” Look at the four mightiest conquerors of earth.. 
The first died in a drunken debauch, the second committed 
suicide, the third was assassinated, and the fourth died in exile. 
In the language of the psalmist, “ I have seen the wicked great 
in power, and spreading himself like a green bay-tree. But he 
passed away, and was not. I sought him, but he could not be 
found. They are brought down to desolation in a moment, and 
utterly consumed with terrors. As a dream when one awaketh, 
so, O Lord, when thou awakest, thou shalt despise them. ” 

EVIL SPEAKING. 

How many members of the church who once appeared hum¬ 
ble and kind, now that prosperity has smiled upon them, spend 
much of their time in evil speaking. They would be surprised 
if you were to tell them that they were slanderers. They are 
very bitter in their denunciations (?) of such vile characters as 
slanderers. They condemn slander, and yet practice the vice. 
You excuse your sin by the innocency of your intentions. You 
have been talking about the faults of your sister or brother. Let 
us look at the innocency of your intentions. Do not his talents, 
her station or fortune, hurt you more than their faults ? Would 
Saul have so often repeated with such pleasure that David was 
only the son of Jesse had he not regarded him as a rival? IT 
our Master forbids us to use idle words, shall it be permitted to 
you to enliven your conversation in the family circle by derision 
of your weaker brethren and sisters? If whoever calls his 
brother a fool “be in danger of hell-fire,” shall he who renders- 
his brother or sister in Christ the laughing-stock of a profane 
crowd escape punishment? Does charity ever delight in such 
evil conversation ? We read that the primitive Christians held 
that it was wrong for believers to feast their eyes with the blood 
and death of gladiators. How many at the present day do 
worse! They bring upon the stage not infamous wretches de¬ 
voted to death, but members of the church of Jesus Christ, and 
there entertain the crowd with wounds which they inflict. If 
such brethren ever happen to take blame upon themselves, it 
will always be done under circumstances which tend to their own 


D. A. LONG. 


141 


praise. The prosperity of all such persons will bring them to 
sorrow at last. 


PRIDE. 

Prosperity generally stirs up that “pridp” which “ goeth be¬ 
fore destruction ’’ and displays that “ haughty spirit ” which is 
usually seen before a fall. When the sun shines, then the pea¬ 
cock displays his train. Soon after the Romans made them¬ 
selves masters of so many conquered nations they passed into 
Asiatic softness and were finally overthrown. Hezekiah’s treas¬ 
uries were full when he made such vaunts to the Babylonish 
embassadors, though in the end—as most fools do—he smarted 
for his ostentation. The mass of riches within Babylon swelled 
Nebuchadnezzar's proud heart until it broke out at his mouth, 
“Is not this great Babylon that I have built for the house of the 
kingdom, by the might of my power, and for the glory of my 
majesty ? ” Scarcely had the words fallen from his lips when he 
fell into a distemper which so altered his imagination that he fled 
into the fields and assumed the manners of an ox. Luke re- 
• corded an acco’unt of a very successful farmer who began to be 
puzzled in consequence of the increase of his riches. What a 
happy thought came into his proud heart I With how much self- 
confidence did he soliloquize! In worldly matters he was wise, 
honest, and industrious. It takes such a man to make a success¬ 
ful farmer. It takes brains to conduct any enterprise success¬ 
fully. This man looked from his waving fields of golden grain 
to the new and well-filled barns which his imagination had 
reared, and addressed that immortal, immaterial, active principle 
Avithin himself which enabled him to perceive, remember, rea¬ 
son, will, and said: “Soul, thou hast much goods laid up for 
many years; take thine ease, eat, drink, and be merry. But 
God said unto him, Thou fool, this night thy soul shall be re¬ 
quired of. thee; then whose shall those things be which thou 
hast provided ? ” 

The world, with all its advantages, is a lawful object of pur¬ 
suit to a Christian. The man who is wise and good makes the 
world a secondary object. He uses his worldly prosperity as 


142 


DANGER OF WORLDLY PROSPERITY. 


one who is the steward of, and is accountable to, God. But 
there are business men on our farms, along our railroads, in our 
stores, statesmen in our legislative halls, ministers in the sacred 
desk, men and women who kneel at the altar to receive the holy- 
sacrament, who appear too inordinately desirous of this world’s, 
prosperity. We may be chaste and decent in our carriage, hon¬ 
est in our trades, industrious and temperate in our habits, free- 
from being flagrant in vice, and yet be idolaters of the worst 
kind. We may come under that class of covetous persons who* 
“load themselves with thick clay” and whom it is said “the 
Lord abhorreth.” 

UNCLEANNESS. 

1 'his is another sin which is increased by prosperity. Sodom-, 
was “watered like the garden of God;” and we are told that 
“ there was in it fullness of bread.” Its sin and the consequence 
will never be forgotten. The fornication of the Israelites with 
the daughters of Moab was introduced with feasting and danc¬ 
ing. While David was persecuted in the wilderness you hear of 
nothing like adultery; but the delicacies of the cburt ungirt his- 
spirit. Oh, how many of the young are being led astray! How 
many born and reared within ten minutes’ walk of our churches, 
are going out from once happy homes to fatten the potter’s field 
and populate hell. “In vain,” says Solomon, “the net is. 
spread in the sight of any bird.” The wicked are lurking 
privily for the innocent. It is said that when the wolves go after 
a wild horse two go in advance while the pursuing pack keep- 
concealed close in the rear. The two in front advance slowly 
and cautiously upon their intended victim. They are playful 
and gentle as pet lambs until the horse is thrown off his guard. 
In a moment one wolf catches the horse by the throat; at the- 
same instant the other lays hold upon his ham-string. The horse 
makes no attempt to run away. The next moment he is on his., 
side. The hungry wolves in the rear soon come up and devour 
their prey. Ah ! my friends, the advance wolves may be sport¬ 
ing about thy home of safety. Their honeyed words are 
smoother than oil—their manners are so gentle, their ways are 


D. A. LONG . 


145 


so pleasant, and their dispositions so kind. “Cast in thy lot 
among us,” say they; “let us all have one purse.” I pray you 
to ask yourself this question, “ What would my mother say?” 
She would answer in the language of the one who said, “If 
sinners entice thee, consent thou not.” As you look into the 
sparkling bowl, take your seat at the gaming-table, or go whirl¬ 
ing through the giddy ball-room, remember that the road to 
destruction leads through houses of merriment and fields of 
pleasure, where woman smiles as bewitchingly as ever did 
Egypt’s guilty queen on the captive Canaanite; where the wine 
sparkles as temptingly as when the prime ministers of Ahasuerus 
assembled in his banquet hall; and where the bacchanalian song 
is as gay as when Belshazzar’s thousand lords, together with his 
princes, his wives, and his concubines assembled for the last time 
to profane the name of God, but with blasted hopes and broken 
kearts turned to see a mysterious apparition writing their doom, 
“The prosperity of fools shall destroy them.” 

PARENTAL ANXIETIES. 

Just as soon as some of our young people have been prospered 
a little in some of their undertakings, they begin to look upon 
their parents as old fogies. Let us never forget the fifth com¬ 
mandment. Let us treat our aged parents just like we want our 
children to treat us when the gold of youth is silvered with age, 
and our cheeks are plowed with the furrows of sorrow. 

How often your father and mother have said, “I wonder 
where our daughter is to day? I wonder where our boy is to¬ 
night?” When they retire at the old homestead, an earnest 
prayer goes up for your welfare. A few more days of anxiety 
and their heads will be laid to rest in the silent grave. Have 
you allowed prosperity to lead you into the forbidden paths of sin? 
If so, remorse gnaws your heart, which affects to appear light 
and gay before the world. How galling to remember your 
earlier and better days. One moment’s reflection has often 
saddened the festive hour. You may re-visit the home of your 
childhood, go out, kneel at your mother’s grave, and ask her 
forgiveness, but it will be too late. You may go again and 


144 


DANGER OF WORLDLY PROSPERITY. 


listen to the singing of the sirens, the playing of the tabret and 
viol, but a melancholy voice will still sound in your ears. Oh, 
that God may give you grace to break loose from that magic 
circle, to strike off the ponderous chains which bind you to sin, 
to draw aside the vail which is now thrown over your eyes, to 
dash away the poisoned cup which the enchantress holds to your 
lips, and listen to, “As I live, saith the Lord God, I have no 
pleasure in the death of the wicked ; but that the wicked turn 
from his way and live: turn ye, turn ye from your evil ways,; 
for why will ye die, O house of Israel?’’ Never forget that 
‘‘he that believeth and is baptized shall be saved.” 

MENTAL PROSPERITY. 

The United States has received not only the emigrants from 
-other lands, but it has been the recipient of their ideas. If we 
strike out the history of any prominent nation, our history would 
be changed. Some of our hymns were first heard in Arabia and 
Judea; our religion is from Palestine; the disciples were first 
called Christians at a city in Upper Syria, on the banks of the 
Orontes; Spain was led by the sailor from Genoa, to open up 
America to emigration; the lily of France was “with the star- 
spangled banner at Yorktown ; ” old England gave us our system 
of representative government; our jurisprudence is principally 
from Rome; our arts are from Greece; our maritime code was 
taken principally 1 from Russia ; and in searching out the roots of 
many of the words of the language we speak we are carried to 
India. “As the reciprocal relation between God and humanity 
constitutes the unity of our race,” our country stands to-day not 
only the most desirable, but nearer the realization of the unity 
of the human race. 

As a denomination, we labor for the evangelization of the 
world and the unification of all the followers of the Lord Jesus 
Christ. As the‘press illustrates, in a beautiful manner, the unity 
of the intellectual world, and is the acknowledged organ of hu¬ 
manity, so the Christian Church should illustrate the unity of the 
followers of Christ, with the Bible for their creed, Christ their 
head, and Christian character—not dogma—their only test of 


JJ. A. LONG. 


145 


fellowship. Mean sectarianism, narrow-minded bigotry, and 
paltry monopoly are always ready to creep into our churches 
-and into our hearts, unless we keep our hearts full of the love 
-of Jesus and our hands busily employed in the Master’s vine¬ 
yard. Many of our people write and preach about the beauties 
of Christian union, and yet it is easy to see that they are “ men 
of war.” How foolish for Christians to remain apart when the 
questions which once divided them have long since been settled' 
by -‘the logic of events.” How my poor heart longs for the 
day when all those who love God and are trying to keep his 
commandments—north, south, east, and west—shall be bound 
together in bonds of love and peace. 

The men of science have been greatly prospered within the 
past few years. Some of them have been foolish enough to say 
that the Bible was in danger. Instead of “ In God we trust,” 
on our coin, they would borrow from Diocletian, and put, “ The 
Christian religion is destroyed.” Surely, the prosperity of all 
such fools will “ destroy them. ” They remind us of Voltaire, 
who predicted that the Christian religion would not survive the 
nineteenth century*. To-day the house he once occupied at 
Geneva is filled with Bibles. 

We are pleased to know that scientific investigations are going 
on Our professors are searching every land in order to enlarge 
the boundaries of their mental prosperity. Minerals from the 
tops of the loftiest mountains, fish from the deepest oceans, 
animals that conceal themselves in the jungles of Africa and 
Australia, flowers that bloom in the oases of the Great Sahara, 
and at the source of the Amazon, are brought within the domain 
of science. “No truths established by the studying of the 
works of God can interfere with truths revealed by his word.” 
Our country has produced no man who could, more clearly 
discern “the ideas” of existence than Plato, or surpass Leibnitz 
■or Bacon “in universality of mind.” In delineating the feat¬ 
ures of Washington, Lincoln, and Lee, the artists did not show 
the skill of Raphael and Phidias; and yet the artist of Urbino 
could not teach the sun to do his work, and compel a wave of 
light to delineate, with inimitable exactness, any object the eye 


146 


DANGER OF WORLDLY PROSPERITY. 


can see. Longfellow and Whittier have not “ the creative 
imagination ” of Homer, or the “Bard of Avon,” but they are 
believers in the true God. Aristotle would stand amazed to see 
the advances made in physiology in the last twenty years. Men 
can count the pulsations of the heart of the caterpillar, watch 
the flow of blood through the veins of the silk-worm, take the 
census of creatures so small that parts of their members remain 
invisible to the most powerful microscope, trace the lungs of the 
insect which “ floats so gayly on the limber fans of its wings,”" 
and revels in its transcendent powers of motion. 

Our astronomers have tilted the stars into the balances, and 
within the limits of our own system they have watched the 
perturbations of the wandering fires ” till they have achieved 
their crowning victory. But what is all this wisdom when we 
think of the One who “knoweth the number of the stars,” and 
calleth them by their names? In the gloom of sorrow’s darkest 
hour, put the eye of faith to the telescope and look for the Sun. 
of Righteousness and “ the bright and morning-star.” 

The prosperity of our country in internal communication is. 
very marked. Contrast an oriental caravan with one of our 
daily freight trains. Modern geologists have perused the tablets 
of rocks, opened the sepulchres of “the departed,” pored .for 
weary years over the stone-preserved records, and revealed the 
majestic power of God from the lowest depths of siluria through 
all the gradations. In the eyes of such Christian men of 
science as Emmons, Sedgwick, Hitchcock, Wheevell, Hugh 
Miller, and Dean Buckland, such information is corroborative 
evidence of the truthfulness of the Bible. The disciples of 
Huxley and Darwin must either found their faith upon the 
extravagances of evolution, or found it upon “the Rock of 
Ages.” Before the Bible can be proved a fable, and the Chris¬ 
tian church a superstition, before the faith of three hundred 
millions of the best men and women can be broken upon the 
stones and fossils of an infidel philosophy, the wisdom and 
teachings of the world’s great Teacher must be blotted out. Who 
will do it ? Who is able to show that there was no Bethlehem? 
no Tyre and Sidon, no Jerusalem, no temple whose foundation- 


D. A. LONG. 


147 


stones are yet visible, no real Book written by the pen of in¬ 
spiration ? What daring fool will say in his heart “that there is 
no God?” What impious wretch will stand up in the city 
founded by Washington, confront all antiquity, and call it an 
empty shade, and insultingly ask, “Who will succeed Jesus 
Christ?” Who will measure wisdom with the book of Proverbs* 
or “lay his hand upon the forger and bring him to the light of 
day ? ” Time would fail us to speak of our prosperity in all the 
leading sciences. We have reached that period when a little 
girl could teach Columbus respecting the figure of the earth; a 
boy could astound Dr. Franklin by making the mystic wires 
tremble with the passions of man, and bear his errands on the 
wings of lightning from continent to continent. This invisible 
power whispers to the meteorologist “ the secrets of the atmos¬ 
phere and the skies.” It dives into the laboratory of the 
chemist, “dissolves the closest affinities,” and “re-unites the 
sundered elements.” Let us never forget that while such 
knowledge may be useful, it can not *save. Remember, in the 
language of Job, “He respecteth not any that are wise of 
heart.” . . . “Touching the Almighty, we can not find 

him out.” He directeth “His lightning unto the ends of the 
earth.” While no scientist of earth will ever be able to “bind 
the sweet influences of Pleiades, or lodse the bands of Orion,” 
yet all may know “ that the heavens declare the glory of God,” 
and every year we see his power upon the wings of the light¬ 
ning, and hear his praises in the thunders of the retreating 
storm. 

In prosperity, in adversity, nothing should be to us what the 
will and love of Christ are. We must have implicit trust that, 
whether in death or life, everything which our Savior orders is 
for the best. The Christian should have the happiest counte¬ 
nance, the brightest smile, and the most joyful heart upon earth. 
When you receive temporal gifts from God, enjoy them, and be 
thankful for them. We read in Deuteronomy of many curses 
which God sent upon the disobedient children of Israel —“Be¬ 
cause thou servedst not the Lord thy God with joyfulness, and 
with gladness of heart, for the abundance of all things.” Re- 


148 


BANGER OF WORLDLY PROSPERITY. 


member that the 'sunshine will not always last. Too much 
prosperity would cause us to wax fat, like Jeshurun, who 
“lightly esteemed the Rock of his salvation.” Disease weakens 
us, riches fly away, our loved ones are hid from our sight by the 
dust of the grave. But blessed be God, who gives us the com¬ 
forting influence of his Holy Spirit, that “it is better to go to 
the house of mourning than to go to the house of feasting : for 
that is the end of all men; and the living will lay it to his heart.” 
The spirit of praise is developed in adversity by that One who 
“ giveth songs in the night.” Blessed silence of sorrow, how it 
stirs our hearts to before unknown melodies. Augustine wrote 
that service of song was not introduced into the western churches 
until the time of their greatest trials. We are told that bird- 
trainers keep their pupils in darkness for a time, that the surprises 
of the light may elicit the richer carols. The exiles in the 
catacombs illumined the rocky walls of their seeming prison with 
the palm-branch. Do you see Jesus and his grief-burdened 
friends ready to go forth from the supper to the garden and the 
cross? “When they had sung a hymn, they went out into the 
Mount of Olives.” Well may we say from lip and heart: 

“Should coming days be cold and dark, 

We need not cease our singing.” 

We have been bidden by Christ, in these words, “Go ye, there¬ 
fore, and teach all nations, baptizing them in the name of the 
Father, and of the Son, and of the Holy Ghost.” This command 
is never silent, and no liberty of conscience should cause us to set 
it at naught. The positive philosophy which now sends out its 
apostles to scoff at the Bible is as little entitled to be feared as it 
is to be received. Christ must and will be preached to all the 
tribes in every land, and on all the isles in every sea. At the 
foot of every page in history may be written, “God reigns.” 
What appears confusion to us to-day, as we flounder in the great 
sea of inquiry, will one day appear as the <k web woven ” by 
light, liberty, and love. Should we not take courage? “Jesus 
answered and said unto him, What I do thou knowest not now ; 
but thou shalt know hereafter.” 


D. A. LONG. 


14f> 


While our own land is prosperous, and furnished with ample 
means for its own enlightenment, four-fifths of the human race 
are yet in utter darkness. In Asia and Africa alone a billion 
souls are to-day “ without God and without hope.’’ To provide 
one missionary for each thousand of these would require a million 
missionaries. All Christendom now furnishes about five thou¬ 
sand. Hinderances which once baffled the heralds of the cross 
have vanished. Hands that once thrust them back are now 
beckoning for them to come. Oh, for more faith, for more 
devotion, for a more thorough consecration to the work in “the 
vineyard of the Lord.” The time is short. My brother, my 
sister, what individual work are you doing for Christ? If in 
prosperity, let us “ be joyful,” if in adversity, let us “consider.” 
For our “God hath set the one over against the other, to the 
end that man should find nothing after him.” If your worldly 
prosperity should cause you to go to the grave without the hope 
of a joyful resurrection to eternal life, the bitterest drop of gall in 
the cup of your unending sorrows will be that you did not trust 
the blessed Savior. 


\ 








REV. ARTHUR LAYTON McKINNEY. 


Rev. A. L. McKinney was born in Greene county, Ohio, 
September 16, 1819. He is the son of Elder James McKinney, 
who was a pioneer minister in the Christian Church of Ohio and 
Indiana, and who died November 3, 1872, in his eighty-fourth 
year. The McKinney family is of Scotch descent. A. L. Mc¬ 
Kinney is the oldest son in a family of thirteen children. His 
early life was passed on a farm. He also worked at the carpen¬ 
ter’s trade for six years. He entered the ministry of the Christian 
Church at the age of twenty-four years. But as his early edu¬ 
cational advantages had been quite limited he determined to take 
a regular college course at Wabash College, Indiana, which he 
did after he was married and had a family of three children. 

In 1853 he was appointed to a professorship in Antioch Col¬ 
lege, Ohio, which position he held for two years. During the 
year 1856 he wrote the memoirs of Elder Isaac N. Walter. In 
1857 he located in the city of Troy, Ohio, and organized the 
Christian Church at that place, and continued in the relation of 
pastor to that church until March, 1862, when he was appointed 
chaplain of the Seventy-first Ohio Volunteers, and served three 
years in that capacity. He was elected treasurer of Miami 
county, Ohio, in 1866, and held that position for four years. 
He was publishing agent at the Christian Publishing House, 
Dayton, Ohio, from 1871 to 1872. In October, 1872, he was 
elected probate judge of Miami county, Ohio, which position he 
held for six years. 

In i860 he wrote “Positive Theology; or, My Reasons for 
being a Member of the Christian Church.’’ He has held nine 
public discussions, most of them on religious topics. In March, 
1879, Mr. McKinney was admitted to the bar by order of the 
Supreme Court of Ohio, and soon after opened an office for the 
practice of law at Troy, Ohio. 



a. l. McKinney. 


151 


In the year 1841 was married to Miss Maria McGregor, 
of Wilmington, Ohio. They have eight children—one son and 
-seven daughters. Brother McKinney is always polite, hospita¬ 
ble, and genteel. His form is quite slender, but his capacity for 
work and his power of endurance are immense. He is strongly 
■attached to the Christian Church and always ready to defend her 


•cause. 


RELIGION NOT AN EMOTION, BUT A LIFE. 


BY REV. A. L. M’KINNEY. 


“Pure religion and undefiled before God and the Fat he? is this, To visit the 
fatherless and widows in their affliction , and to keep himself unspotted from the 
world. ’’—J AMES I : 27. 

There has been much talk in the society of the professed 
disciples of the Messiah about religion; and a large share of that 
talk has been without any well-defined idea or conception of 
what religion is, or what is the real meaning of the term religion. 
And a great deal of our present conversation about it is no 
special improvement on the past. In this we have not much to 
boast; and to claim that we use a purer language, when speaking 
of the divine faith, than our fathers did, and that we are learned 
in its profound depths and its sublime heights, its measureless 
length and breadth, while they knew only its alphabet, or at best 
had very crude ideas of it—I say to claim so much for ourselves, 
and award to them so little, would be the height of arrogance. 
As they did, so do we now talk about getting religion, experienc¬ 
ing religion, seeking religion, having religion, enjoying religion,, 
and being religious. Now, all this, to speak mildly of it, is quite 
indefinite. These respective phrases may signify one thing, or 
they may signify another, since different constructions may be 
given to them. Hence, to different minds, they convey different 
ideas, and to some minds they give no distinct or intelligible 
meaning at all. Some hold that religion is a special experience; 
and, therefore, that those who have it are in possession of some 
kind of a mysterious manifestation of the divine approval of the 
infinite One, testifying to them of the pardon of their sins and of 
their acceptance with the Father. Thus the young Christian wdio- 
realizes an inward peace, a joy replete with love to the benevolent 
One and love to man, is said to have experienced religion, or 




































































































































































































a. l. McKinney. 


155 


got religion. Others suppose that religion consists of emotions, 
feelings, rhapsodies; hence we hear it said, “I believe in a 
religion that I can feel, that has fire in it, that makes the people 
happy, and compels them to shout for joy; and I do not believe 
in a religion that is formal, that is so wonderfully calm and self- 
possessed and quiet that it sings by rule and reads its sermons.” 
Now, this class of persons, who suppose that religion is emotion, 
feeling, rhapsody, claim that where there is the more feeling 
displayed in worship, and the more noise created, there is the 
more religion; and that lie who exhibits the greater emotion or 
feeling is the better man. They do not pause and inquire after 
the nature of this feeling, nor try to ascertain its cause, nor do 
they look beyond the circle of worship to learn whether he who 
professes the more and displays the greater feeling is the better 
man, the more kind, the more magnanimous, the more honor¬ 
able, shedding all around him the sweet influence of a noble life, 
and making others glad by his presence. What are all these 
qualities to such, since religion with them is a feeling, an emo¬ 
tion. A calm, strong, steady, religious faith is cold, “tame, 
and unattractive to them/’ Prayers, unless they are vehement 
and rhapsodic, are nothing to them. With them it is religion to 
“roar forth psalms” and prayers as though the Infinite might be 
far away and they were fearful he would not hear them. 

On the other hand there are those who regard warmth of 
feeling, earnest excitement, and ardent zeal in religion as a kind 
of wild fire or frenzy, remembering that these glowing emo¬ 
tions of the soul may be under the guidance of a calm, clear 
faith, sound judgment, and well-defined principles. Such say, 
“We believe in a religion of intellect, of thought, and of reason, 
but away with your enthusiasm.” This is about equivalent to 
saying, “We will accept the light* of the sun, but respectfully 
decline its warmth; or, we will have the locomotive, but away 
with the steam, we want none of it; or, to propose smelting the 
ore by putting it into the furnace without the fire, or to essay to 
sail across the ocean under bare poles.” 

Again: Others believe, or affect to believe, that religion* 

consists in austerity of life, and an entire banishment of all hilar.. 

10 


156 RELIGION NOT AN EMOTION, BUT A LIFE. 

ity and merriment from the heart; that those professing it should 
sigh, and weep, and groan, instead of laugh and be joyful. Such 
fail to remember that “to everything there is a season, and a 
time to every purpose under heaven; a time to weep and a time 
to laugh.” They accept life's sober realities, but ignore alto¬ 
gether its innocent amusements and harmless pleasures. This is 
receiving the stem but declining to accept the flower; it is 
taking the fruit but not recognizing the value of the blossoms. 
Had such been present at the creation and heard a bird of the 
forest sing they.possibly would have demanded that its head be 
wrung off as an irreligious bird, unless its song had been a 
psalm, and even that sung soberly and without notes. 

One person's ideas of religion lead him to make much noise 
and fuss about it, to pray loud and long, and to be very demon¬ 
strative in all that appertains to it, while another’s ideas of it lead 
him into a cloister, or monastery, shutting him out from all 
ordinary temporal concerns. One holds that it is the keeping 
of ceremonies, rites, and ordinances, and certain forms, while 
another regards these but lightly, and believes in being governed 
in all matters of religion by impulse. 

From this rapid sketch of the various and widely different 
senses in which the term religion is employed, you may discover 
its vagueness, its want of definiteness. Nevertheless, it is a term 
in familiar use, and when properly employed has its definite 
signification. And this leads us to the question: 

WHAT IS RELIGION? 

The word itself, according to Cicero, means “to reconsider,” 
being derived from the Latin word religere. If this be its true 
meaning then it will very properly denote the diligent study of 
whatever relates to the wo^hip of God, and may be applied to 
the worship of a plurality of gods. But Servius, and in fact most 
of the modern grammarians, claim that it is derived from the 
word religare, and means “to bind fast.” If this is its correct 
derivation—and the weight of evidence is in its favor—then it 
denotes that obligation which one feels resting upon his mind 
and conscience Arising from the relation he sustains to some 


a. l. McKinney. 


157 


superior power. Hence, as Doddridge says, “It consists in the 
resolution of the will for the worship of God, and in a constant 
care to avoid whatever we are persuaded he would disapprove, 
and to dispatch the work he has assigned us in life.” But I 
desire to look at this question from a more popular point of view, 
and therefore remark negatively, 

i. That religion is not a special experience; that is, it is not 
made up of pleasurable feelings, emotions, and desires. These 
may exist in the heart, and yet that heart know but little of the 
pure religion of which the text speaks. They will not do to rely 
upon; for all men, even the worst, at times have pleasurable 
emotions and desires, as the day, overcast with thickest and 
darkest clouds, may have rents and breaks through which the 
calm, clear sky may be seen. Now, I do not say that religion 
has no experience to which the soul may refer with assurance, 
nor that experience has nothing to do with it. I am not calling 
this in question. It is only this that I controvert, namely, that 
it is a special experience, and nothing more; a something you 
carry around with you, as you do your conscience, and that you 
can tell the precise date when, and the circumstances under 
which, you came in possession of it, and can give a history of 
your feelings before and at the time you received it. 

But the question may be asked—and legitimately, too—What 
is the meaning of the phrase “Experiencing religion?” The 
word experience is from a Greek word which means “to try, to 
test,” to ascertain the quality and worth of anything by trial. 
When one tries this or that piece of mechanism to learn its 
merits he is experimenting, and the knowledge he gains is by 
experience. He has learned its value or its worthlessness. m 
Now, take experience, as thus defined, and apply it to religion, 
and it follows that he who has a religious experience has learned 
the value of religion not by mere feeling or emotion, nor by the 
testimony of another, nor by hearsay, but by actual, personal 
test; that is, by receiving the teachings of Christ “and applying 
them in the government of life.” Just so far as he has tested 
religion and acquainted himself with its intrinsic value by apply¬ 
ing, in every-day life, the lofty principles taught by the Messiah, 


158 RELIGION NO T AN EMO TION, B UT A LIFE . 


just so far he has religious-experience, and no farther. But, to* 
illustrate this particular point of the subject more fully, we will 
suppose a man to have been, all his days, from his youth up and 
onward, irreligious; that he had lived as though this world was 
his only good, as though there was no God governing all, and as 
though he had no soul, and who never thought or spoke of 
religion only to scoff it, or ridicule it; but who, through the 
mercy and grace of the Holy One, and the influence of his 
word, was led a tew days since to a sincere, hearty repentance, 
and this led to a change of “heart and life.” Now, however 
great this change may be, though it may fill his soul with inex¬ 
pressible joy, and make every Christian heart glad, and cause 
the angels in heaven to rejoice, yet so far as religious experience 
is concerned his is extremely limited. Still he is said to have 
experienced religion, got religion. “But what has such a one 
actually experienced?” What has he gained? Very much, 
indeed. He has gained a view of his wretched and lost condi¬ 
tion while transgressing the laws of' Jehovah; he has learned the 
great wants of his soul, and, like the prodigal son, he has “come 
to himself;” he has experienced the power of Christian truth 
upon his heart so forcibly that he has resolved to lead a new 
life by forsaking all unrighteousness, and by walking in the 
truth. And in this step he has gained an inward joy, having an 
assurance of the pardon of sins and an “acceptance in the 
beloved.” This change being real, it is the greatest, the most 
glorious that can take place in this life. He has now just com¬ 
menced religious experience. He has barely entered upon the 
journey in which he is to learn, by trial, the real worth of 
religion. Instead of its being said, “He has got religion,” it 
may be truthfully said, “ He has secured the beginning of re¬ 
ligion. He has just started in the heavenly race, which he is 
expected to run entirely through with patience.” The straight 
and narrow path, the highway of holiness, is still all before him. 
He has made the wisest choice possible, adopted the highest 
principles of life, and enthroned within his heart the noblest 
purposes. .But these do not make up the sum of religion. They 
are only its beginning. It is to be wrought out in all its beauty, 


a. l. McKinney. 


159 

Its excellence, and golden worth by the constant and daily 
practice of these pure principles. 

2. I remark, further, that religion does not consist of any 
special belief or creed. A man may be as orthodox in all his 
views on every article of theology as John Knox, of Scotland, 
was claimed to be, and yet be a comparative stranger to “pure 
'religion.” You may have your faith cut, and carved, and 
hewed, till it fits every angle, and curve, and line of the 
soundest type of orthodoxy; you may be weighed in its most 
delicately adjusted scales, and measured by its most elaborately 
graduated rules, and then labeled all over, “Sound in the faith/* 
and yet be sadly wanting in the unmixed religion of the text. 
Now, this is not saying that faith has nothing to do with it, nor 
that a sound belief is a matter of supreme indifference—that you 
may believe anything or nothing, just as you may elect. I would 
not be understood as supporting this idea at all. Faith is essen¬ 
tial to religion—a genuine faith, a pure and holy faith, a sound 
faith. Indeed there can be no pure and undefiled religion with¬ 
out it. Faith in Jehovah as the all-father, and in Christ as our 
teacher and redeemer, and in the word of inspiration as the rule 
of life, lies at the foundation of all excellence in religion. But 
this faith is not religion any more than the foundation is the 
building, or the root of the plant is the stock, the blossoms, and 
the fruit. Would any one say, Since the building is not the 
foundation there is no necessity for it; or, since the blossoms 
and the fruit are not the root, it is not essential to them? Cer¬ 
tainly not. No more would I say, since faith is not religion, it 
is, therefore, not necessary to it. And I may remark again, in 
closing this first part of the subject, that religion is not a special 
experience, does not consist of pleasurable emotions and desires, 
is not austerity of life, nor the observance of certain forms and 
usages, and is not made up of faith in any special creed. While 
it has its pleasurable emotions, feelings, and desires, its experi¬ 
ence, its calm sobriety, its order, and its pure, genuine faith, it 
is not either one of them, and we should be careful not to 
•confound it with them. 

I will now proceed to answer the question, What is religion? 


160 RELIGION NOT AN EMOTION, BUT A LIFE. 

by this plain and direct answer, “It is a life.” If this is a 
correct definition, then a man is religious in the proportion that 
he lives religion; and he has religion in the ratio that he does it. 
It is, therefore, something to be lived, to be done, as well as 
possessed and enjoyed. It is the practical application to every¬ 
day life of the principles of filial reverence for the holy One, of 
purity, and benevolence so clearly taught in the word of inspi¬ 
ration. The heart of such a one is a temple prepared as a • 
dwelling-place for the Spirit of the Infinite, and the life is a copy 
of his “who went about doing good.” 

Religion is not a temporary feeling, nor for special “times 
and seasons,” nor “for a day,” nor a week, nor a month, but 
for a life. Some people use it as they do their fine cloth« s. 
putting it on for church on the Sabbath, or for some special 
occasion, and when this is past they take it off, fold it up, and 
lay it away carefully, as they do their silks, satins, and broad¬ 
cloth, there to remain till another occasion calls for it, when they 
will take it out, dust it nicely, smooth all the wrinkles out cf it, 
and put it cn. To such, religion is nothing during the week. It 
enters not with them into the common duties of life. It is one 
thing, and these ordinary affairs are other and quite different 
things, and the former has no part nor lot with the latter. They 
say that business is business, and that religion is religion; and 
that religion has no business with business at all. They ask, 
“What has it to do with trade and commerce? Where is there 
any place for it at the merchant’s counter, or at the banker’s 
desk? Where is there any room for it in the lawyer’s office, or 
in the mechanic’s shop? And what time has this busy world to 
give to it except on Sabbath?” They claim that these are 
secular affairs, and that religion is a spiritual matter; that it is 
celestial, and they are terrestrial, and that, therefore, the one 
should not be mixed up with the others. And herein is where 
the grave mistake lies. While religion relates to the spiritual, 
and has for its objective aim the emancipation of the soul from 
the thralldom of sin, its purification and final salvation, it must 
enter into all these secular affairs to accomplish its aim. Hence 
it has a right to go with you; nay, more, it ought and it must if 


a. l. McKinney. 


161 


you would have its blessings in this life and in the life to come; 
go with you into any or all the various industrial pursuits of life. 
Therefore, the merchant ought not to say to it, *• What are you 
doing here behind the counter, peering into this and into that, 
and constantly nudging my conscience about every little bargain, 
and frequently spoiling sharp trades by whispering to me, 1 Don’t 
you do it?’ Come, go out of my store, and wait till I am 
through business.” Nor should the banker say to it, “ What 
are you, who teach us to beware of filthy lucre, doing here right 
in the very midst of it? You had better go away.” Nor should 
the lawyer say to it, *• Get out of my office. Do you not know 
that a man can’t be a lawyer and religious, too? Therefore you 
will greatly oblige me by retiring.” And the grocer should not 
say to it, “Hist! keep quiet. What if this is a little light in 
weight, or short in measure? It is no matter of your’s. Your 
concern is the spiritual, therefore go to the church. You have 
no jurisdiction in weighing tea, coffee, sugar, and salt.” Nor 
should the mechanic say to it, “ Cease your meddling. What if 
this wheel is imperfect, or this joint is not well-fitted nor glued? 
the buyer will know nothing about it. And what have you to 
do with making wheels and gluing joints? You belong to the 
prayer-meeting, so go there.” Nor should any of us, in the 
social circle of life, say to it, “What are you doing here with 
that bridle in your hand? Don’t you put it on my tongue, for I 
am only saying what was told me. And then what right have 
you to interfere with my talk ? You belong to the closet, so go 
there ” 

I have thus, in this partially figurative language, aimed to im¬ 
press the mind with this truth, that to separate religion from the 
secular duties of life is a great and grave error. As religion is a 
life, and as life enters into all these pursuits, it must carry relig¬ 
ion with it into them and live it there. It must ever be kept in 
mind that no one can be religious who slanders his neighbor or 
personally injures his reputation, or who cheats, wrongs, or de¬ 
frauds him by false representation or measure, or who refuses to 
help him in distress when it is possible to render him assistance. 


f 


162 RELIGION NOT AN EMOTION, BUT A LIFE. 

or who has no compassion for the orphan and the widow in their 
afflictions. 

1. Allow me to remark, further, that as religion is a life, and 
as life has its beginning, so has religion. The beginning of one is 
called “a birth,” and so is the beginning of the other. Hence it 
is said of him who breaks off his sins by righteousness and turns to 
the Lord, that he is “born again.” And the divine law, in speak¬ 
ing of such a one, says, “Being born again, not of corruptible 
seed, but of incorruptible, by the word of God which liveth and 
abideth forever.” No language could be employed that would 
more fully express the magnitude of the change that takes place 
when one enters upon this new life than the phrase “being born 
again.” And yet, while it expresses the greatness of this change, 
it also indicates that so far as this new journey which he has just 
commenced is concerned he knows very little, indeed. It is 
with him as it is with the young child. As it has just started on 
life’s way, so has he barely entered upon his religious course. 
As the child is weak, ignorant, and inexperienced in all that 
pertains to its present state, so is he in those things which belong 
to that life into which this new birth introduces him. True, he 
is conscious of desires, hopes, and aspirations that take hold on 
heaven; but these, however pleasurable they may be, do not 
make up a religious life—do not constitute religion. They are 
the beginning of this, as the babe is the beginning of the man. 
These desires, hopes, aspirations, and feelings must ripen into 
principles which will control the heart within and the life without 
before he can be truly called a religious man. At this new birth 
he has just commenced the difficult work of subduing the pas¬ 
sions, tastes, habits, plans, and principles of his past life, and of 
bringing them all under the control of the higher and nobler 
principles and purposes of his new life. But at this period he is 
only a “ babe” and must feed upon the “sincere milk of the 
word that he may grow thereby.” 

2. I remark, further, that as life has its growth so has religion. 
“ Grow in grace and in the knowledge of the truth” is the 
teaching of .the law of Christian life. And Christians are spoken 

of as growing “up into him in all things, which is the head, 

t 


a. l. McKinney. 


163 


<even Christ.” And the learned apostle, Paul, with his large 
and varied Christian experience, did not regard himself as hav¬ 
ing attained the full stature of a religious man, though he had 
served in the ministry nearly thirty years. In speaking of him¬ 
self he says: “Not as though 1 had already attained, either 
were already made perfect. Brethren, I count not myself to 
have apprehended; but this one thing I do, forgetting those 
things which are behind and reaching forth unto those things 
which are before, I press toward the mark for the prize of the 
high calling of God in Christ Jesus our Lord.” But, unlike the 
apostle, some people never do grow out of their religious baby¬ 
hood. They are poor, weak things whom the least obstruction 
in the way will trip or the slightest adverse wind will topple over. 
The reason why they have not grown is, they have not taken 
the right kind of nourishment. Instead of eating of the bread 
that cometh down from heaven, and receiving the words of life 
into their hearts, and practicing them day in and day out, they 
eat a full share of gossip; now taking a small sup of the sincere 
milk of the word, then trying a little strong theological meat, 
and afterward gnawing some bone of contention, then drinking 
the lethean cup of forgetfulness of duty—thus taking down a 
mixture wholly incompatible with the health of their moral and 
spiritual stomachs, and which must result in making them relig¬ 
ious dyspeptics. Their views of God, of Christ, and of their 
obligations to them, and of their duties to their fellow-men have 
not enlarged in any respect whatever. They are no more lov¬ 
ing, no more kind, no more generous, no more magnanimous, 
no more benevolent now than they were one year, or five years, 
or ten years, or twenty years since. Not so with those who fol¬ 
low closely the teachings and example of the Messiah. They 
are strong, robust, growing Christians, filled with the fullness of 
the health of divine love, which is the life of the soul. 

3. Finally, let it be observed that pure religion is a life of 
-active benevolence and purity. The text says it is “ to visit the 
fatherless and the widows in their afflictions, and to keep himself 
unspotted from the world.” You will observe that it is not one 
■of these, but both. It will not do for you to abstain from the 


164 RELIGION NOT AN EMOTION, BUT A LIFE. 

sins and corruptions of the world, while you are wanting in 
practical benevolence. What are your prayers, your thanksgiv¬ 
ing, and your songs worth if the wants of the orphan are unmet 
and the afflictions of the widow are unredressed ? And you will 
bear in mind that * ‘ to visit the fatherless and widows in their 
afflictions” is designating a class or kind of virtue by specifying 
one eminent example of it. By this the apostle designed to 
teach the obligation of active charity—of universal, 1 ‘ positive 
benevolence.” And it should always be remembered that our 
acts of charity are, to ourselves, comparatively worthless if we 
are wanting in personal holiness or purity of life. They—prac¬ 
tical benevolence and personal holiness—are conjoined; and 
when two virtues are thus united they must not be divorced. 
“ What God has joined together ” we must not put asunder. 
Personal purity and active benevolence are the flowers and fruits 
of religion, and make it a life. It is through these that its 
beauty, its loveliness, its excellence, and its power are manifested 
to the world. Therefore the concern of all should be not simply 
to think more religion, but tolive more religiously.” It should 
make us better to-day, to-morrow, and every following day in 
keeping whatever duties belong to them. Religion must be 
strong enough to control us everywhere, whether in the shop or 
in the ‘‘counting-room,” in speculations or in competitions. It 
must control the man in his callings abroad and around the 
hearthstone, and “the woman in her duties and cares at home.” 
Wherever the strain is, there should religion be to give strength. 
It is when religion becomes a life that the soul is filled with 
divine sweetness and tastes somewhat of the joys of the heav¬ 
enly world. And then how precious is such a life to the world! 
How it scatters blessings on every hand. How gently it draws 
others with it. It cheers the discouraged, strengthens the weak, 
and guides the uncertain steps: It is like the light-house on a 
dangerous coast, whose clear, strong, steady rays shine through 
the darkness and far out over the sea and direct the tempest- 
tossed vessel safely on its way. So a truly religious life shines 
amid the night of earthly trial and guides, by its sweet light, the 


a. l. McKinney. 


165 . 


storm-driven soul toward the harbor of rest. The good man 
leaves his “ footprints upon the sands of time ”— 

“ Footprints that perhaps another, 

Sailing o’er life’s solemn main, 

A forlorn and shipwrecked brother, , 

Seeing, shall take'heart again.” 

How delightful is the music of the birds when the sweet sum¬ 
mer morning opens fresh upon them and the early light is filtered 
down through their forest home. But how infinitely sweeter and 
more beautiful is the music of joy, and love, and peace which- 
comes in upon the soul of him to whom religion is a life. Then 
it opens the windows of the temple of the soul looking heaven¬ 
ward, and through them the heart receives its richest blessings 
fresh from the hand of God. 


REV. DAVID E. MILLARD. 


Rev. David E. Millard was born in West Bloomfield, New 
York, March 16, 1829. His father, Rev. David Millard, was 
for many years a prominent preacher and writer among the 
Christians. The maiden name of his mother was Celia Hicks. 
She was born in Rehoboth, Massachusetts, and was a lady of 
intelligence and culture. Both parents are dead. 

The subject of this sketch spent his childhood chiefly with his 
father’s relatives in Rochester, New York. Here he enjoyed the 
advantage of good schools, and his religious education was by 
no means neglected. In the winter of 1841, while in his twelfth 
year, he was converted in and joined the (brick) Presbyterian 
Church of Rochester—then, as now, under the pastoral care of 
the Rev. Dr. Shaw, of whose Sunday-school our youthful subject 
was a member. He had previously been connected with the 
Sabbath-school of the First Baptist Church in the same city, 
having entered the infant class when in the fifth year of his age 
and there received his first religious impressions. In the autumn 
of 1843 he returned to his native town and to the home of his 
father. His mother had then gone to her r^st. 

During 1846 and 1847 he was a student in the Genessee Wes¬ 
leyan Seminary, at Lima, New York. In the spring of 1849, 
while attending Starkey Seminary, his mind was again specially 
directed to the subject of religion and to his own neglect of 
duty. This resulted in a renewal of his covenant with God and 
in settling his religious convictions. In June following he was 
buried in baptism by his father, and united with the Christian 
Church of West Bloomfield. In September, 1849, while under 
deep impressions that he must preach the gospel, he entered the 
Meadville (Pennsylvania) Theological School, where he pursued 
the regular course and graduated July 1, 1852. From Mead¬ 
ville he went directly to Fall River, Massachusetts, where for 



DAVID E. MILLARD. 


167 


several months he supplied the pulpit of the Franklin Street 
Christian Church and enjoyed a precious revival. Here, in De¬ 
cember, 1852, he was ordained, and here he first administered 
the ordinances. Subsequently he was settled one year over the 
Christian Church in West Bloomfield. 

April 24, 1854, he was married to Esther E. Andrews, at 
Portland, Michigan. May 1, 1854, the pastorate of the North 
Christian Church, New Bedford, Massachusetts, was begun, and 
continued till October, 1855, when it was relinquished on account 
of the ill health of his wife, and to the regret of all concerned. 

After two years more of pastoral work in West Bloomfield he 
removed to Michigan. There, for more than twenty years, the 
labors of himself and wife were earnestly and successfully de¬ 
voted to the Christian cause. Their labors in Marshall, Jackson, 
and Belding are well known and need no comment. Just before, 
and subsequent to, the close of the late war Mr. and Mrs. Mill¬ 
ard filled, with great acceptance, the office of military agents at 
Washington, D. C., for their adopted state. The subject of this 
sketch has filled a number of responsible positions in the denom¬ 
ination, and as a minister and contributor to our periodicals he 
is widely known. 


CHRIST’S LIFE A MEANS OF SALVATION. 


BY REV. D. E. MILLARD. 

“ And being made perfect, he became the author of eternal salvation unto all 
them that obey him. u —Hebrews 5 : 9. . 

Christ, in this passage, is represented as having learned 
obedience by the things which he suffered; and himself having 
become a perfect example to mankind of obedience, of loyalty 
to duty, likewise “became the author of eternal salvation unto 
all them that obey him.” 

The word of God sets forth many motives by which, with the 
divine blessing, sinful man may be induced to forsake his sins 
and commit himself unto the Lord, to “walk in the light,” and 
attain unto salvation. For the accomplishment of this great end 
the instructions and warnings of God’s sovereign law, the teach¬ 
ings of the apostles, and, still more, the precepts of Christ him¬ 
self, may and must be urged. On the one hand we have the 
fear of divine displeasure, and of its sad and terrible conse¬ 
quences to warn , and on the other, the love and mercy of God 
to encourage us. 

“ The violated law speaks forth 
Its thunders; and in strains as soft 
As angels use, the gospel whfspers peace.” 

But among the means of salvation which are placed before us 
the study of Christ’s life and character must ever hold a pre-em¬ 
inently important place. Let the sinner call off his thoughts 
from the world’s vanities and fix his gaze intently on the pure 
and holy life of the Son of God, and he can not fail to see the 
strong, contrast between his own sinful state and the beauty of a 
perfect and sinless character. In proportion as that life is not 
merely glanced at, but faithfully studied, is its effect likely to be 







KREBS LrtKO.CO. CINCINNATI - . 













































DAVID E. MILLARD. 171 

^een in the blessed and saving influence it will exert over us and 
through us. 

But what of his death ? I answer, in speaking of the redeem¬ 
ing and saving influence of the Savior’s life we must associate 
with it the events and circumstances of his death. These events 
and circumstances have a power over the human heart peculiarly 
their own. Hence Jesus said, referring to the death he was to die, 
“And I, if I be lifted up from the earth, will draw all men unto 
me.” What force and significance of meaning in these words! 
How truly it can be said, in reference to any reform or concern¬ 
ing any work for human good, that the great and good men who 
labor unselfishly—and often amid reproaches—to benefit their 
race, in their death win more followers and friends than in life. 
It is said, 1 Howard, on his death bed, desired a private funeral, 
no memorial but a sun-dial over his grave, and to be forgotten.” 
No doubt the pure-minded and simple-hearted philanthropist 
thought that his modest wish might be realized. But when the 
hour of his departure came and his eyes closed upon the scenes 
of active life, though he died away from his native land, “the 
province where he breathed his last poured out its thousands to 
mourn him, his features were copied in enduring marble, and 
his name became the watchword of philanthropy throughout the 
world.” Abraham Lincoln was honored in his life, but, dying a 
martyr to the cause of human freedom, his name and fame be¬ 
came immortal. William Lloyd Garrison never stood so high 
in the world's estimation as he does to-day; and his name is to 
shine through the ages as one of the benefactors of the race. 
“Though dead, he speaketh;” and history will yet more and 
more defer to his fame. 

And now, my friends, if what has been said be true of the 
good and great men of earth, how must it be with Him who is 
not of “earth, earthy,” but who came down from heaven to do 
the Father’s will, and to manifest his glory, from whom these men 
learned their lessons of benevolence and self-sacrificing love^ 
“of whose glory their’s was but a reflected ray ?” Can it be oth. 
erwise than that the careful study of the life and death of such a 
being should be pre-eminently a means of promoting spiritual 


172 CHRISTS LIFE A MEANS OF SALVATION 

growth, and of enabling those who would lead others into “the 
true and living way,” to win men to the love of their Master and 
their God? It must be, if our eyes are fixed intently upon Christ, 
so that we behold him in all his beauty, that we shall love him, 
that we shall desire to be like him; and to grow into the image or 
likeness of Christ is to become Christians, and so to attain salva¬ 
tion. 

And here the question we wish especially to consider in this 
discourse is brought directly before us. If there is such power 
in the Savior’s life, why is it, that with this heavenly example- 
full in view the nominal disciples of Jesus have so far come 
short of the character he both taught and exemplified? Why do- 
we see, even in professedly Christian lands, so many “moral 
wrecks,” so many examples of human depravity? Why do we 
behold so many strifes and frauds in public and private life, that 
some are almost ready—in fact, are quite ready—to pronounce 
Christianity a failure? But such judgment is rash and unjust. 
The gospel is far from being a failure. It has never ceased to 
exert its power. It has triumphed unseen by the casual ob¬ 
server. Its efficacy is witnessed, if not as we would have desired 
among those in public life—and even here there have been noble 
exceptions—yet often is it seen in the walks of private, nay, of 
humble life; and, as of old, when Elijah lamented that he was 
left alone in Israel a prophet of the Lord, he was told that he 
was not alone, that there were «seven thousand who had not 
bowed the knee to Baal, so he who laments the failure of the 
gospel to reform mankind and convert the world, should know, 
and with the knowledge should take to himself both rebuke and 
encouragement, that in the retirement of countless homes—not 
widely known to the world perhaps, but some of them, at least, 
gratefully known to us—there are more faithful hearts than can 
be told, in which the Spirit of Jesus dwells, and is brightly 
manifested. 

But it must be confessed that, in comparison to those who 
walk in the “counsels of the ungodly,” the number of these 
“bright and shining lights” is sadly small. Why, we well ask, 
is not the number greater? “The grace of God which bringetli 


DAVID E. MILLARD. 


173 

salvation hath appeared unto all men. The name of Jesus is a 
household word in all civilized lands, and wherever it is spoken 
it is known that he lived, and died, and rose again, to bring men 
to God, to save them from their sins. Why, then, has not hi s 
Spirit ruled more largely and truly in what we call Christian 
lands? Why has not that Spirit dwelt more frequently with 
rulers and with men in high places? “Why, alas! has it not 
always been manifest, even with the anointed servants of Christ, 
in the temples consecrated to his name?” These are questions 
which force themselves upon us, and ought not to be carelessly set 
aside. Let us seek to answer them; and in doing so, let us take a 
rapid glance at the record which history presents. The light it 
affords may enable us to discover what have been the great prac¬ 
tical mistakes of the world with regard to the Christian religion. 

I. First we will glance at the age in which the primitive 
church grew and prospered. This covered the first three cen¬ 
turies of the Christian era, and ended with the establishment of 
the Christian religion, not only in the palace at Rome, but as the 
predominant religion of the empire. This was an age of perse¬ 
cution, an age when it cost something to be a Christian. But 
the persistent opposition to which the avowed disciples of Jesus 
were then exposed had a tendency to make them pure, sincere, 
and zealous defenders of the gospel. Such they were. In the 
spirit of their divine Master these early martyrs met their fate, 
and, by his example, were animated to endure their sufferings 
and death with heroic fortitude. “ Lord, lay not this sin to their 
charge! ” were the dying words of the first of their number. 
How strikingly was this prayer of Stephen like the prayer which 
Jesus uttered on the cross! And those other words, “Lord 
Jesus, receive my spirit,” also bring before us the Savior's last 
utterance while we behold the image of Christ reflected in the 
person of his chosen disciple. 

The period of the primitive church was marked by great suf¬ 
fering. Nevertheless it is justly regarded as the church’s 
“golden age.” “With the memory of the apostles and their 
companions still recent, with greater unanimity of doctrine than 
afterwards existed, in the early glow of its enthusiasm for the 

11 


174 CHRIST'S LIFE A MEANS OF SAL VA TION. 


"blessed gift that God had bestowed on man, the church beheld, 
during that age, its cause advance, not only despite the malice 
>of its enemies, but through that very malice.” 

The times were favorable for true religious growth. Living 
principles formed the basis of action. From the days of Herod 
to the reign of Constantine, not a disciple of Jesus lived but 
knew that he might be called to seal his faith with his blood; 
and few were there, through all that long sad age, but could 
recall the memory of some brave, heroic martyrdom, which, if 
not witnessed by themselves, was so reported to them by eye¬ 
witnesses as to add depth to their convictions and strength to 
their religious principles. 

Towering above all was the example of the blessed Son of 
Ood who had so recently lived and wrought his wonderful 
works upon the earth. This stood out before them in living 
light, and was universally known. The world was not then, as 
now, full of books. Only a few existed, and of the few the 
writings of the evangelists held the chief place, and were most 
widely known. As yet no spiritual tyranny had usurped power 
•over men’s minds and forbidden the reading of the Scriptures. 
-Systems of divinity had not obscured tl^e plain facts in the life of 
Christ with their unmeaning mysticism. Dogmas had not taken 
the place of practical piety. And so the character and teachings 
of the Holy One were better understood, and his Spirit more 
largely prevailed among his disciples in that age, perhaps, than 
since. Had that early purity, that single-hearted devotion to 
truth and to God, continued unabated from that day to this, who 
shall say that practically the whole world had not long since 
owned Christ as king; and that not in the name only, but in the 
spirit and power of his gospel ? 

II. We are brought now to the second period in the church’s 
history—to an age of outward prosperity and splendor. Pre¬ 
viously the Lord’s disciples were perfected through suffering; 
now they are to be tried by the false glitter and honors of the 
woild. But if the trials of adversity strengthen, those of pros¬ 
perity enfeeble. At this point spiritual growth ceased, and the 
tide was turned away from practical goodness. We have 


DAVID E. MILLARD. 


175 


Teached three hundred years from the time of Christ, and the 
gospel had attained the triumph toward which it had been 
gradually advancing. Constantine first declared himself the 
friend of Christianity; and of those who succeeded him to the 
throne scarcely one sought to re-establish the ancient paganism. 
Christianity became the popular religion. The teachers of the 
faith were not, as they once were, driven to take refuge in deserts 
and mountain-caves, but were welcomed into king’s houses, and 
appeared as counsellors in royal courts. Alas! that they were 
unable to endure such honors; that peace and plenty should so 
soon have manifested their power to lead away from the true and 
heavenly path. And yet has not worldly prosperity an effect 
much the same to-day ? Hardly was the church at rest without 
when it was broken and rent by factions within. Men forgot 
the test of fellowship which Jesus gave when he declared that 
whosoever should “do the will of the Father was his brother, 
and sister, and mother.” And that other test, in the words of 
Paul, was sadly overlooked, “ If any man have not the Spirit of 
Christ he is none of his.” The mind was diverted from the 
study of Christ’s character to the study of doctrines respecting 
his person. The Savior’s spirit was forgotten in the very attempt 
to bestow dignity and honor upon his name. Two hundred 
years were thus numbered with' the past. And if, through these 
centuries, controversy and persecution largely prevailed, yet this 
period was brightened by the labors of many noble and divinely- 
consecrated minds, and no doubt the rich fruits of holiness were 
produced in multitudes of hearts and lives. 

III. Would that there were nothing worse to present. But a 
darker day dawns, and we must note it as we pass. We have 
now reached the period when the wild hordes of the North 
overran the Christian world and destroyed the old laws and 
language. Civilization went back, and of the things that were 
of highest value, religion alone—and that by no means of an 
exalted type—remained. 

For nearly or quite a thousand years, following the close of 
the fifth century, modern Europe was seeking to re-establish 
herself from the ruins of the past. “ The tendency still continued 


176 CHRIST'S LIFE A MEANS OF SAL VA TION. 

to exalt doctrine above practice, and, far worse for mental free¬ 
dom, the church became an empire by itself, and lorded it over 
the state while sovereigns knelt as slaves before the throne of 
one who styled himself the successor of St. Peter.” Ignorance 
alarmingly prevailed and sadly increased the tendency to forget 
the simple standards of acceptance with the Lord. As the 
knowledge of letters was confined to a few—and even to these 
the record of the Savior's life was almost a sealed book—how 
could men know what was the spirit of Jesus ? And why should 
we wonder that, during that long period, the spirit of the divine 
Master and of his blessed gospel made but little progress in the 
hearts of men ? 

The times now were not favorable for religious improvement, 
but religious sentiments were yet cherished by the people. The 
barbarous tribes who received Christianity welcomed it with the 
warm love of sincere and manly hearts. We may not be able, 
in this age, to appreciate the extent they were held in check by 
the gospel. To us they appear—in some respects at least—as 
barbarians still; but we see not what they would have beendf 
the light of Christianity had never dawned upon them. 

But the darkest part of the period known as the “dark ages” 
was not that which immediately followed the invasions of these 
northern tribes. It took centuries yet to complete the work 
they had so rudely begun. Nor need I now enter into an 
explanation of the causes which led to a final overthrow of the 
ancient civilization. Let it suffice to say that the tenth century 
brought upon the world the period of midnight darkness. From 
that time the clouds began to lift, and there was a slow but 
certain progress towards the dawn. Of course little could be 
expected from the influence of Christ’s example during these 
ages of darkness, and little was effected. 

IV. The fourth period in our historical analysis is one of 
marked and enduring interest. It is the period which was com¬ 
menced by the Reformation. Here began a change vast and 
far-reaching in its consequences. Martin Luther appeared upon 
the stage of action. He and his fellow-laborers again brought 
to the people the light that had so long been hidden from them. 


DAVID E. MILLARD . 


177 


They brought forth the holy book ‘ ‘ from the prison of papal 
prohibition, and the prison, too, of foreign and dead languages, 
and caused it to speak as the apostles spoke on the day of Pen¬ 
tecost ‘ to every man in his own tongue wherein he was born.’ ” 
The work of these reformers in thus reproducing for the world’s 
study the teachings of the divine Master told upon the ages. A 
new light dawned upon the people, and especially upon those 
who owned Jesus as their Master. Nor was it shed in vain. 
Holiness revived and prevailed in those lands where the Refor¬ 
mation had reached far beyond the standard of the ages preced¬ 
ing. And even in the countries which adhered to the church 
of Rome there was a strong reaction and a marked change for 
the better. 

But the work was not wholly successful; and of what seemed 
to be accomplished much was soon lost. Protestants became 
divided among themselves, and, in turn, became persecutors of 
each other; and when this tendency subsided indifference, in¬ 
stead of true gospel charity, took its place. 

Two reasons have been assigned—and I think justly—for this 
partial failure of the Christianity of the Reformation. One is 
that the reformers themselves still held to the old error of a 
church and state religion. As a result the Christian pastor was 
in danger of losing his power as a spiritual teacher and of be¬ 
coming a mere official functionary, paid for going through a cer¬ 
tain round of formal duties—as was actually the fact in England 
and some other countries of Europe. 

The second cause lay in the controversial position in which 
the leaders and friends of the Reformation necessarily found 
themselves. “ Forced to build the walls of Zion, like the Jews 
of old, with the tool of labor in one hand and the weapon of 
defense in the other, how could men study the life of the holy 
Son of God and. learn his meek and gentle spirit ? ” The spirit 
of contention and the spirit of Christ are not, and can not be, 
one. 

But near the middle of the last century a new interest in the 
‘cause of pure religion was awakened. The spiritual fervor and 
earnest piety of Whitefield and Wesley kindled a flame of devo- 


178 CHRIST'S LIFE A MEANS OF SAL VA TION. 


tion which soon spread beyond the bounds of their own church. 
Religion itself was made more practical through the efforts of 
such philanthropists as Howard and Wilberforce; and the exam¬ 
ple of Christ, the great teacher of righteousness, became more 
and more an inspiration to goodness as it became more and more 
the acknowledged test of religious excellence. 

Following these bright examples of the old world there ap¬ 
peared in our own land such exponents of religious truth and 
freedom as Jones, O’Kelley, Stone, and others, who were men 
of piety and of power, but whose influence in forming the relig¬ 
ious sentiment of the times is not yet fully understood. They 
helped to bring on the brighter day that still shines. More and 
more has the theology of mere doctrine lost its hold upon the 
people. Various efforts for the moral and spiritual good of hu¬ 
manity, carried forward on the most extensive scale, give evi¬ 
dence that to-day the church is more in earnest than she once 
was in the performance of her duty of glorifying God by prac¬ 
tical every-day Christian work. 

What I would urge, then, brethren, as the sum of this dis¬ 
course is, not that the cross of Christ is of no effect, not that the 
death of the Savior was unnecessary to draw men to God and 
save them from their sins—God forbid that we should undervalue 
these as means of salvation—but I insist that one of the chief 
needs of the times is that the example of Christ be placed in 
“living light” before the world. Let us accept, with all the 
force of meaning the language implies, the statements, “Without 
shedding of blood there is no remission of sins,” and, “That 
while we were yet sinners Christ died for us.” But while we 
acknowledge the truth herein conveyed, and place our trust in 
him for salvation and redemption, let us urge that the character 
of Jesus be more studied and better understood, that the same 
spirit which was in him shall animate more widely the hearts of 
his people. When the life and love of Jesus, instead of human 
dogmas and worthless speculations, shall be the theme of every 
Christian’s meditation, and when the spirit of the Master shall 
breathe through every Christian’s heart, there shall be witnessed 
a greater triumph of the gospel than the world has yet seen. 


DA VID E. MILLARD. 


m 


Then shall earth, purified from its evils and wrongs, “ present to 
the benignant eye of God the blessed counterpart of heaven.” 

Brethren, be it ours—who love to call ourselves Christians 
and to be so called by others—to hold up before the world, in 
all its beauty, loveliness, and perfection, the Savior’s life. And 
let us seek, by the grace of God, to reflect in our own lives the 
spotless image of Him who, “being made perfect, became the 
author of eternal salvation unto all them that obey him.” 



« 


REV. E. MUDGE. 


BY REV. D. E. MILLARD. 


Rev.- Elisha Mudge, son of Mica C. and Emeline Mudge, was 
born at Dumfries, Canada West, April 1i, 1834. In 1838 his 
parents removed to Vergennes, Kent county, Michigan. At the 
age of fourteen he professed religion, and united with the Chris¬ 
tian Church at Vergennes. In 1853, when but nineteen years 
old, he was received as a licentiate member of the Grand River 
Valley Christian Conference. Being of studious mind, and 
thirsting for knowledge, his father, though poor and unable to 
afford him material aid, in the fall of 1853 gave him his time, 
which enabled him to attend a select school for a fall term of 
two months, take charge of a common school during the winter 
at thirteen dollars per month, and to work by the month upon a 
farm during the summer. By the middle of September, 1854, 
having accumulated one hundred dollars, he started for Antioch 
College, where he spent two years, paying his way the last term 
of the first year by sweeping the college building, and during the 
last year by serving as a night-watch. Having completed the 
preparatory course at Antioch, he returned to Vergennes and 
taught school during the following winter. February 1, 1857, he 
was ordained to the ministry. The next summer was spent in 
traveling and preaching. 

He settled at Maple Rapids in the fall of 1857, and.divided 
his time between teaching and preaching. About this time he 
became pastor of the Greenbush Christian Church, and on the 
9th of May, 1858, organized a church at Maple Rapids of nine 
members. Here he preached to the two churches until the fall 
of 1861, the Greenbush Church growing from a membership of 
seven to fifty-six, and the Maple Rapids Church increasing to 
thirty-five members. He then resigned his pastorates and his 




£. MUDGE. 


181 


position as teacher, and removed with his wife—having, April 
7, 1859, married Miss Mary L. Webster, of Maple Rapids—to 
Ann Arbor, Michigan, where he spent six months in study. 

September 1, 1862, we find him at the head of the Edwards- 
burg Academy, where, for two years, with marked success, he 
filled the place of principal, at the same time supplying several 
•congregations. 

In the autumn of 1864 he returned to Maple Rapids and 
opened a select school. During his absence the church had lost 
its visibility, but our brother engaged in preaching to large and 
attentive congregations. 

In March, 1865, under the last call of President Lincoln for 
volunteers, he enlisted as a private in the Third Michigan Cav¬ 
alry, and served until September 14th, when he was honorably 
discharged, and returning home resumed teaching and preaching 
at Maple Rapids, where he erected a school-building for his own 
use. 

In the spring of 1867 he was elected to the office of county 
superintendent of schools for Clinton county, and in 1869 was 
re-elected—holding the office for four years, with credit to 
himself and to the satisfaction of his constituents. While he 
performed the duties cf superintendent he continued regular 
preaching at Maple Rapids. 

In October, 1871, his successor in office resigned, and the 
Board of Supervisors, without distinction of party, asked him to 
resume the position of county superintendent. He consented, 
and was appointed by the state superintendent of the Board of 
Instruction. In the fall of 1871 he was also appointed post¬ 
master at Maple Rapids, in which office he continued until he 
removed from the place in the spring of 1878. 

In the spring of 1875 re-organized the church at Maple 
Rapids with a membership of thirty-six. In the winter follow t - 
ing the church enjoyed a great revival, and the membership was 
increased to nearly two hundred. 

Brother Mudge continued his labors in that village until the 
spring of 1878 when, to the great regret of his people, he 
resigned to accept charge of the Christian Church at Belding, 


182 


£. MUDGE. 


Michigan. He ( remains at this writing in charge of this 
church, where he has been highly successful in his work. For 
years he has been the efficient secretary of the Michigan Chris¬ 
tian Conference, and in the deliberations of that body is esteemed 
a wise and prudent counselor. His sermons are strong in 
thought, methodically arranged, argumentative, and logical. As 
a writer for the press he is plain, direct, and positive. He is at 
present the successful editor of the Belding Home News , which 
he established. As our worthy brother is still in the prime of 
life, and apparently in sound health, we have reason to hope 
that his days of usefulness are not to be speedily closed. 







KREiS LTTHO.CO. CINCINNATI. 



















































DOCTRINE OF GRACE. 


BY REV. E. MUDGE. 


“For ye are not under the law , but under grace.” —Romans 6: 14. 

Paul, in this and the preceding chapters, draws a contrast 
between what he terms “law” and “grace.” In fact, all his 
letters to the primitive churches abound in comparisons between 
the Christian and Jewish dispensations. The one is denominated 
the dispensation of grace, the other the dispensation of law. In 
treating our topic it will be fitting to get a correct understanding 
of the meaning of the two words—law and grace—as found in 
the New Testament. It should be observed that the discussions 
that have characterized religious thought along down the centuries 
since the days of Paul have almost entirely changed the meaning 
of many words used in the Pauline epistles. In this age of the 
world great pains should be taken to get a correct understanding 
of terms used by the inspired writers of the apostolic age. 

The term law, in theology, is susceptible of various construc¬ 
tions. It sometimes includes the whole of revelation, and again 
refers to the books of Moses alone. Sometimes it alludes solely 
to the Jewish code of rites and ceremonies; it is then termed 
ceremonial law. This law is supposed to have been entirely set 
aside by the Christian dispensation. It is regarded as “a 
shadow of good things to come, and not the very image of the 
things.” Again we find this term law applying to the ten 
commandments, written upon the tables of stone, and it is there 
termed moral law. Among other definitions attached to this 
word may be named that which makes it a rule of action or 
conduct. These definitions are special to the province of re¬ 
ligion. There are many other significations that are not perti¬ 
nent to our theme. The question vital to our present discussion 
is, what that law is which is named in our text and contrasted 




186 


DOCTRINE OF GRACE. 


with grace. It certainly can not refer to the ceremonial law, 
else Paul would not say, “The law is holy, and the command¬ 
ment holy, just, and good.” He would never say this of a 
dispensation he deemed obsolete. In fact, he declares, in the 
same connection, “the law is spiritual;” and again, “I consent 
unto the law that it is good.” The study of Paul’s argument 
leads us to the conclusion that the law contrasted is a simple rule 
of action as compared with the spiritual elements of character, 
and that the term is used much as James uses the term works in 
contrast with faith. He does not ignore works but enforces the 
necessity of an accompanying faith. James argues the impor¬ 
tance of works as an accompaniment of faith, while Paul presents 
the importance of faith, or grace, as an essential auxiliary to 
“good works.” What Paul brings into contrast in the text is 
the mere action or performance with intrinsic character or 
excellence, which is denominated grace, or a condition of grace. 
Law, as a mere rule of conduct, is brought into comparison with 
spiritual life in the soul, which is a state of divine grace or 
excellence. With this suggestion as to the use of the term grace 
we are now prepared to study its meaning as found in the word 
of God. The word is often found in the New Testament, and is 
a word entering largely into all theological discussions. Like 
law, it has a variety of meanings. One definition is that of 
favor, and in this sense often expresses the mercy of God, as 
distinguished from his justice. A second, and more common 
signification, is inner excellence, and as such refers to the 
disposition of mind by which we yield obedience to the divine 
law, and by which we are brought into harmony with the spirit 
of Christ, and feel the “Holy Spirit witnessing with our spirits 
that we are the children of God.” This, doubtless, is the sense 
in which it is most commonly used in the apostolic writings. 
The saving grace of the Apostle Paul is not a mere logical 
distinction, but a spiritual state of the heart by which it cleaves 
to that which is good. It is not a salvation resulting from the 
mere mercy or favor of God, but is one based upon those 
spiritual qualities and disposition of mind commending man to 
the divine favor. 


E. MUDGE. 


1ST 


When Christ declared the object of his mission to be “Not 
to destroy the law, but to fulfill,” he doubtless refers to that 
spiritual state that indicates law completed, superseded, fulfilled 
in grace. His denunciation of priest and pharisee was because 
of an outward compliance with law in their lives while there 
was no reverence for law in their hearts. Christ never de¬ 
nounced law as such, nor did he set up faith or grace as a rival 
principle. In the sermon on the mount he accepts the require¬ 
ments of the moral law, but goes further and demands an 
obedience of the heart. The law says, “ Do not kill,” but the 
great Teacher enforces that disposition which will not indulge 
anger in the heart. The lust that dwells in the heart is itself sin, 
even without the formal act. To prove the position taken let 
us spend a little time in examining a few passages of scripture. 

In Zechariah 12: 10, we read, “I will pour upon the house 
of David, and upon the inhabitants of Jerusalem, the spirit of 
grace and of supplications.’’ This language of the prophet refers 
to the Christian dispensation, and evidently does not refer to the 
idea of favor, but rather those qualities of mind and heart begot¬ 
ten of Christ in the soul, and which express a conformity to the 
spirit of the Redeemer. The first passage using this term in the 
New Testament is in reference to Christ’s incarnation. “The 
Word was made flesh, and dwelt among us, and we beheld his 
glory (perfection) as the glory (perfection) of the only-begotten 
of the Father full of grace and truth.” Here John refers to that 
beauty of character that Christ exhibited while on earth. It 
does not refer so much to that favor that he manifested as to 
those qualities of mind that rendered him “the light of the 
world.” This becomes more apparent in the language follow¬ 
ing, ‘ 4 And of his fullness have all we received, and grace for 
grace. For the law was given by Moses, but grace and truth 
came by Jesus Christ.” The expression, “Of this fullness have 
all we received,” evidently expresses the idea that Christ’s spirit, 
disposition, character, was imparted to the early Christians, so 
that they bore his image, and thus he was formed within them. 
Paul says, “If any man have not the spirit of Christ he is none 
of his.” Here spirit is but another word for grace, and it is by 


188 


DOCTRINE OF GRACE. 


this grace, as shown forth in Christ, that we are to be saved. 
The drinking in of this fullness is expressed by Paul when he 
says, “We all, with open face, beholding, as in a glass, the 
glory (perfection) of the Lord are changed into the same image 
from glory to glory. ” Glory here, as it does in the quotation 
from John’s gospel, expresses the idea of excellence. We 
beheld his excellence as the excellence of the only-begotten of 
the Father, and again beholding his excellence we are changed 
into the same image or likeness. Although different Greek 
words are used for the two words, glory and grace, yet both will 
bear this same signification of perfection or excellence, and as 
used in the two passages quoted, “grace for grace,” and “from 
glory to glory,” presents the same idea of growth in the divine 
likeness. As we are to be saved by the righteousness of Christ 
so we are to be saved by his grace. Not that Christ’s righteous 
ness is to save us in an imputed sense, but we are to strive to be 
holy as he is holy, righteous as he is righteous, and thus because 
of spiritual excellence approve ourselves unto God. Nor is his 
grace to save us only as we become partakers of that grace. To 
verify the position we have now assumed we will quote other 
scriptures, “Great grace was upon them all.” (Acts 6: 33.) 
This expression certainly refers to that disposition of mind that 
was begotten of the Spirit poured out upon the day of Pentecost, 
and which, in another place, is expressed as follows: “The 
multitude of them that believed were of one heart and one soul.” 
The epistles are literally full of this idea of grace and that Christ 
is its source. We are justified “freely by his grace.” From 
him we receive ‘ * abundance of grace and of the gift of righteous¬ 
ness.” Speaking of benevolence Paul says to the Corinthians, 
“See that ye abound in this grace.” And again to the Ephe¬ 
sians he says, “Let no corrupt communication proceed out of 
your mouth but that which is good to the use of edifying,‘that it 
may administer grace to the hearer.” Here we are taught that 
the conversation of Christians shorn d be so pure and holy that it 
may exercise an ennobling or purifying influence upon those who 
hear, imparting to them that excellence or grace that shall render 
them more like Christ, and as indicating this Christian excellence 


E. MUDGE. 


189 


the apostle adds, “Let all bitterness, and wrath, and anger, and 
clamor, and evil speaking, be put from among you, with all 
malice, and be ye kind, tender-hearted, forgiving one another, 
even as God, for Christ’s sake, hath forgiven you.” In Paul's 
letter to the Philippians, he says, “I have you always in my 
heart; inasmuch as both in my bonds and in the defense and 
confirmation of the gospel ye are all partakers of my grace’’—or, 
as the marginal reading has it, “partakers with me of grace.” 
He then adds, “And this I pray, that your love may abound 
more and more in knowledge and in all judgment, that ye may 
approve things that are excellent, that ye may be sincere and 
without offense till the day of Christ; being filled with the fruits 
of righteousness which are by Jesus Christ.” 

In the letter to the Colossians we read: “Let the word of 
Christ dwell in you richly in all wisdom, teaching and admonish¬ 
ing one another in psalms, and hymns, and spiritual songs, singing 
with grace in your hearts to the Lord.” Here grace conveys 
the idea of devotion—inner excellence. And in another place 
in the same epistle Paul says, ‘ ‘ Let your speech be always with 
grace.” And to Timothy he writes, “Thou, therefore, my son, 
be strong in the grace that is in Christ Jesus.” And Peter ex¬ 
horts the early Christians to “grow in grace and in the knowl¬ 
edge of our Lord Jesus Christ.” Here it is implied that just as 
we may increase knowledge so we may possess increasing grace 
or excellence—possess more and more the image of Christ— 
drink in more fully of his spirit. These, and many other pas¬ 
sages that might be quoted, lead us to the inevitable conclusion 
that the term grace, as used in the book of inspiration, means, 
very generally, inner excellence as contrasted with outward ac¬ 
tion, and that such inner excellence is the basis of all worthy 
actions. 

We-further learn that it is by virtue of this grace which we re¬ 
ceive through Christ that we are saved through faith. * ‘ The law 
came by Moses, but grace and truth through Christ.” And it is in 
this same sense that our text declares, “Ye are not under law but 
under grace. ” ‘ ‘ Christ formed within us ” beautifully expresses 

this spiritual condition of the soul. It is a putting off the old 


190 


DOCTRINE OF GRACE. 


man and putting on the new, “which after God is created in 
righteousness and true holiness.” It is that which expresses 
what we really are rather than what we merely do. It is an 
awakening of our spiritual nature into life and spiritual growth. 
It is a love for God in the soul that leads us to despise evil and 
cleave to what is good. It is a hungering and thirsting for 
righteousness which has the promise of being supplied. No 
formal compliance with the teachings of Christ, no ceremonial, 
however august, can insure the divine benediction; for such is 
only of the outward man—only law. It is only when the law of 
God is written in the heart, so that we love God with all our 
might, mind, and strength, and our neighbor as ourselves, that 
we are under grace. It is in exactly this sense that “ love is the 
fulfilling of the law,” and “he who loves is born of God.” 

In our civil relations he who honors the law of the state in 
his heart and yields implicit obedience to such law because it is 
right and because he loves the right, is the noblest citizen. The 
person who obeys the law because he fears the penalty merely, 
and not because of inner allegiance, is under the dominion of 
law. The penalty of the law is of little account to the man who 
loves righteousness. He is not lashed into obedience, but he is 
drawn by the inspiration of Christ’s heavenly life. With this 
definition of grace we at once understand the meaning of the 
phrase “means of grace.” These means, though ordained of 
God, are of no avail only so far as they conduce to our growth 
in grace. Prayer is a means of grace, and by it we are to 
drink in more of the divine excellence. But he who prays with 
the idea that the prayer alone* will commend him to God has no 
true conception of spiritual life. It is only when the prayer has 
in view a higher and better life that it is a saving power, not in 
itself, but in that higher life to which prayer is instrumental. 
Devotion is a grace that all Christians should possess; and where 
there is no devotion—however much of prayer in outward act— 
there is nothing to commend to God. Prayer is a powerful in¬ 
strumentality ordained of God to impart to us that spirit of de¬ 
votion that is always acceptable to God. We are to be perfect, 
as our Father in heaven is perfect; and prayer is one of the 
means by which we are to seek this perfection. 


E. MUDGE. 


191 

The sacrament of the Lord’s Supper has its value, not in the 
mere eating of bread and the drinking of the fruit of the vine, 
but in the fact that it is a remembrance of Christ and calls to the 
mind of the Christian that love which led the Son of God to lay 
down his life for us. If the observance of this sacrament shall 
lead us up toward the same spirit that *prompted the divine Lord 
to die upon the cross then it proves a saving power, not in itself,, 
but in the larger measure of Christ’s spirit resulting. 

There are many other things belonging to the church and per¬ 
taining to its service that are helps to the divine life; but, when 
the helps are substituted for the true elements of Christian life 
then they avail us nothing, and we are merely under law. While 
it is true that saving grace is of God through Christ, so that of 
ourselves we can do nothing, yet we are co-workers with God, 
and to us belongs the special responsibility of working out our 
salvation with fear and trembling, still remembering that it is 
“ God that worketh within us to will and to do of his own good 
pleasure.” The great fault of the churches addressed by Paul 
was that they rested too exclusively and arbitrarily upon the cer¬ 
emonial of the Jewish altar and did not live, as they should have 
done, with reference to the spirituality of life. They were con¬ 
tent, in many cases, with a mere profession, and did not regard, 
as they should, the possession of the mind of Christ. 

This examination explains to us what otherwise is obscure. It 
dispels the mists and teaches us how it is that we are ‘ ‘ saved by 
grace,” “saved in Christ,” “created in Christ unto good works,” 
and establishes or defines the distinction between grace and 
works as used in the New Testament. It marks the distinction 
between law and grace, and teaches that 11 out of the 'heart are 
the issues of life,” and impresses upon us all the necessity of 
spirituality in all our Christian work. When we worship God in 
spirit we worship with grace in the heart. When we obey from 
the heart any command that God has made then it is that obe¬ 
dience is seasoned with grace and is well pleasing to God. Our 
subject enforces the importance of constantly looking to Jesus 
for strength, that, armed with his mind, we may resist all the 
temptations that beset our path. It teaches that we may give 

12 


192 


DOCTRINE OF GRACE. 


our goods to feed the poor and yet not possess the grace of char¬ 
ity, and that our lives may be characterized by observance of 
forms and ordinances and still we be ‘ ‘ aliens from the common¬ 
wealth of Israel.” It also directs us to overlook all the mere 
theories that divide the pure and the good—to look beyond mere 
ordinances and external rites and weigh men by naught else but 
that grace which indicates that such have been with Christ and 
learned of him. 

God grant that we may have grace whereby we may serve him 
acceptably with reverence and godly fear, and that it may ever 
be our meat and drink to do the will of God and to make his 
law our supreme delight. 


REV. D. W. MOORE. 


Daniel Webster Moore was born in Logan county, Ohio, June 
16, 1833. He was brought up on a farrii. He, however, had a 
good country home. His father died ten years ago. His mother 
died June 12, 1881. His schooling, until twenty years of age, 
consisted in attending the old log school-house, with its long 
slab benches, during the winter terms. When twenty years of 
age he attended one term of school at Oberlin College, Ohio. 
Here he wrote his first composition and made his first effort to 
speak before an audience. He was always religiously inclined, 
and was brought up under good moral -and religious instruction. 
Under the powerful preaching of President Charles G. Finney 
and through the religious influence of the college at Oberlin he 
was led to make a public confession of faith in Christ. On the 1st 
of July, 1855, he united with the Glady Creek Christian Church, 
Champaign county, Ohio, and was baptized by Rev. Hiram 
'Simonton, at West Liberty, on the first Sunday in August of the 
same year. 

During the winters of 1854-5 and 1855-6 he taught district 
schools near his father’s home, and two years later he taught a 
four-months’ school in Warren county, Iowa. 

Brother Moore entered the English classes of Antioch College 
at the spring term of 1854. On account of ill health and want 
of means he was compelled to leave the school two or three 
times. He spent, altogether, nearly five years at Antioch. 
From the time, and even before, he united with the church 
he felt it his duty to preach; but for four years he shrunk 
from so great and responsible a work. His first sermon 
was preached at Glady Creek, Ohio, June 13, 1858. The 
following autumn he united with the Miami Conference, at 
Enon, Ohio, and the next year—August 31, 1859—was ordained 
during the annual session of the conference in the college chapel 



194 


D. W. MOORE. 


at Yellow Springs. Two weeks after his ordination he com¬ 
menced regular pastoral work at Perry’s Mills, Sussex county. 
New Jersey. From that time to this he has been regularly en¬ 
gaged in the ministry, only having been about six months with¬ 
out a pastorate, and that on account of overwork and failing 
health, in Marshall, Michigan. During that time he supplied 
the First Church, New Bedford, Mass., for six weeks. 

D. W. Moore and Rebecca Emmans were united in marriage 
at her home, near Deckertown, New Jersey, August 21, i860. 

Elder Moore spent five years in New Jersey; four in Marshall, 
Michigan, four at Orangeport, New York, two at Rural Grove, 
and is now in his fifth year as pastor of the Parma Church, New 
York. During this time he has received about four hundred and 
seventy-two members into the churches under his charge. He 
has always taken an active part in our denominational enterprises. 
In 1862 he was elected secretary of the Quadrennial Christian 
Convention, which office he held for eight years. At the Quad¬ 
rennial Convention held in Marshall, Michigan, in 1866, he was 
chosen as the delegate to represent the Christians of the United 
States in the Assembly of General Baptists, in England, and the- 
following year visited Europe and met with the General Baptist 
body in their annual meeting in the city of London. He also- 
visited and preached with a number of their churches in differ¬ 
ent parts of the kingdom. He was elected one of the charter 
members of the Board of Trustees of the Christian Biblical In¬ 
stitute, which position he still holds. He was chosen as the first 
secretary of the Board, and has never missed a regular annual 
meeting of that body. He also served two years as trustee of 
Starkey Seminary, Eddy town, New York. Seven years ago he 
was elected secretary of the Sabbath-school department of the 
American Christian Convention, and was re-elected in 1878, at 
Franklin, Ohio.. He is always very prompt in attending our 
general meetings, never having missed a session of the confer¬ 
ence of which he was a member, and almost always serving as- 
secretary. 

In preaching he usually uses notes and frequently sermons 
written in full; but he never confines the eye to the manuscript 


D. W. MOORE. 


195 


In delivery. He is quite a rapid speaker, and has a clear, full 
voice which can be distinctly heard in the largest audience-room 
or by a large assembly in the open air. His age is forty-eight; 
his height, about six feet; weight, one hundred and forty-five 
pounds; hair, dark brown; general health, not very good. 


NATHAN’S DAGGER. 


BY REV. D. W. MOORE. 


“ Thou art the man.” —II. Samuel 12: 7. 

This text is like a nail driven in a sure place; like the single 
stone in David’s sling which struck the Philistine giant in the 
forehead and laid him dead at the feet of the young hero in the 
valley of Elah. The dagger, in the hand of Brutus, stnfck the 
heart of Caesar and left him prostrate on the floor of the Roman 
senate; so these four words of our text struck the heart of David, 
and left him helpless in the hands, not of an enemy, but of his 
friend and counselor, the servant of the Lord. It was an arrow 
sent from a well-drawn bow, and with steady aim, which went 
direct to the king’s heart, wounded his spirit, and forced 
confession. 

I. Let us notice the preacher who uttered these words, and 
the circumstances under which they were spoken. 

David, the king of Israel, had committed a great and double 
crime against God, against virtue and humanity. The Lord sent 
Nathan, the prophet, to point out to him his sin, to reprove and 
pronounce the judgment of heaven against him. 

1. You will observe that Nathan was not called by David, as 
he frequently had been before, neither did he go on his own 
responsibility, but he was “sent of the Lord.” He was God’s 
servant, and the Lord gave him a message, ju^t as he did Jonah, 
when he sent him to cry against Nineveh. And I tell you when 
a man is called of God, and given a message, his preaching— 
though plain and of few words-*-will be in demonstration and in 
power. He who gets his commission and message from the Lord 
goes with authority, and his word will not return to him void. * He 
who has a message from heaven dare not be silent, and when he 

















































































































































































































D. IV. MOORE. 


199 


does speak his words — coming from the heart, and backed by the 
power and energy of the Holy Spirit—glow, and quiver, and 
take effect, for they are alive and of God. “For the word of 
God is quick and powerful, and sharper than any two-edged 
sword, piercing even to the dividing asunder of soul and spirit, 
and of the joints and marrow, and is* a discerner of the thoughts 
and intents of the heart.” So David found it to be. The 
successful preacher is the Lord’s servant, speaking the Lord’s 
message. 

2. Nathan exhibited a great deal of tact; he used very shrewd 
stratagem in approaching the king. We have a law against 
common citizens carrying concealed weapons, but the servant of 
the Lord is justifiable in secreting the sword of reproof, with 
which he is to strike sin and arrest the sinner, until the favorable 
time to strike the fatal blow. We all know what strategy 
is in military affairs. It is a well-known fact that the greatest 
victories ever gained by the most successful generals, were 
won by strategy. They came when and in a way they were not 
expected, sometimes falling back to draw the foe out of his 
entrenchments, sometimes making a feint attack on one side to 
deceive the enemy, while he comes down with his main force, 
like an avalanche, on the other. 

Well, now, this tact should be used by the army of the Lord 
as well as by the military chieftain. We have a signal instance 
of this in the case of Ehud and King Eglon. King Eglon was 
an enemy of the Lord’s people, an oppressor of Israel, and 
imposed on them a most outrageous tax. Ehud had a divine 
commission to destroy that oppressor. He came into the 
presence of this Eglon and said he had a secret errand with 
him. All of the attendants were ordered out of the king’s 
presence, and as Eglon arises to receive the messenger, Ehud, 
the left-handed man, suddenly pulls out a dagger and thrusts 
Eglon through until the haft went in after the blade, and the 
tyrant falls. Ehud comes forth to blow a trumpet of right and 
freedom amidst the mountains of Ephraim. 

So Nathan approaches David under cover; he comes right 
into the king’s camp, takes the culprit by surprise, and strikes 


200 


NA THAN'S DAGGER. 


him with the words of our text. The hook is baited so that he 
does not see its point or beard until he is caught. Nathan 
draws around his single hearer a circle ot words and then fastens 
him with a gordian knot which the king can not break. That is 
tact; and we need this art sanctified and spiritualized. We need 
more prudence, sagacity, and ingenuity in Christian work. It 
is in spiritual as in military affairs, success largely depends on 
attacking that part of the castle which is not armed and 
entrenched. And we have the example of Christ himself as to 
this mode of teaching. He frequently appealed to the common 
sense, the honest judgment of his hearers, both in his private and 
public discourses. And to do this to the best advantage he 
•often spoke in parables, or put cases in which they did not see 
themselves interested. By such methods he gained direct access 
•to their consciences, and in spite of their hearts made them 
judge righteous judgment. We have a remarkable instance of 
this in the parable of the “good Samaritan.” When the lawyer 
asked Jesus, “Who is my neighbor?” the Savior put this parable 
in such a way as to make him answer his own question, and 
answer it correctly. Nathan exhibited peculiar tact in this 
direction. 

3. Nathan's preaching was very plain and pointed. He did 
’not use any big words to show how much he knew. He did 
not deal in glittering generalities. When Daniel was called to 
interpret the hand-writing on the wall for Belshazzar he did not 
misinterpret or modify it to ease the conscience or please the 
king. “Thou art weighed in the balances and found wanting.” 
Christ never flattered those to whom he preached. Peter, on 
the day of Pentecost, brought no vague or uncertain indictment 
against the Jews. “Him have ye taken, and by wicked hands 
have crucified and slain.” When Paul stood a prisoner before 
Felix to preach what subject did he take? Did he say, “Oh, 
most worthy Felix, you are a very noble man; I bow in deference 
to you?” No; he preached of righteousness to a man who was 
unrighteous; of temperance to a man of bad appetites and 
habits; of judgment to come to a man who was himself a judge. 
So Nathan describes to David a criminal act, asks what shall be 


D. W. MOORE . 


201 


-done to the culprit, and then, in his application, deals plainly 
with King David and says, “ Thou art the man.” A single shot, 
well aimed, directed at the head or heart, is worth a thousand 
flying at random. Nathan takes good aim, and the power of 
God, accompanied by human instrumentality, touched the heart 
of the king and did the work. It brought him down at once. 
He made no effort to escape. These awful words pierced his 
soul, aroused his conscience, and brought him to his knees. He 
accepted the reproof and confessed his fault. So much as to the 
character of the preaching. 

II. Consider some of the remarkable features of this scene. 

i. It is remarkable that David should have fallen into such a 
sin. The Lord had highly exalted him, established him king 
over Israel. David had inquired of the Lord what he should 
do. God had been with him an,d blessed him in a miraculous 
manner on various occasions. He had entered into a solemn 
covenant with God. He was naturally of a devotional spirit, 
and had exhibited such humility, reverence, and devotion that he 
was declared to be a man, in his general character,* “after God's 
own heart.” The Lord had sent a solemn revelation to David 
through this very same Nathan, declaring his purpose to favor 
the king and his descendants. David had often rehearsed the 
mercies of God, and in many remarkable ways had shown a 
pious and devotional spirit. He was the tender man whose heart 
smote him because he cut off Saul’s skirt. He was a servant of 
the Lord, king of the people, the sweet singer of Israel. We are 
startled with wonder at the fall of such a man. 

But there is nothings perfect under the sun. The tempter of 
•our race assails the best of men, .and always attacks them at the 
weak points. You remember that when the wicked Jeroboam 
became inspired with the most malignant hatred toward the 
king of Judah, and gave himself and his kingly office to the 
promotion of idolatry in its most hideous forms, the Lord sent 
“a prophet from Judah” to warn him of his impiety and predict 
his doom. This faithful prophet walks up to the altar, confronts 
the king as he is officiating as an idolatrous priest, flashes his 
burning looks of inspiration upon him, and pronounces the 


202 


NATHAN'S DAGGER. 


judgment of Heaven against the altar. We do not know this: 
prophet's name, but of all the good men in Judah he was singled 
out as God’s messenger to Jeroboam, and in the prosecution of 
his high and holy mission he displays many noble attributes of 
character. He was a man of marked courage and true heroism. 
Fidelity to God and loyalty to heaven were sentiments in him 
stronger than physical hunger, self esteem, or respect of royalties. 
Now, it is noteworthy that this prophet of the Lord, this man 
with all these noble attributes of character, this man of courage, 
of fidelity, and magnanimity, was assailed by temptation and fell 
a victim to its seductive influence. Lot, who was grieved with 
the sins of Sodom, afterward committed a worse sin himself. 
Who would have thought that Noah, who built the ark because 
he believed in God, faithfully warned the people, gave an 
example to all the world how they should save themselves—who 
would have thought that when the flood was past he would have 
given the first example of sin to his own sons? 

There was Solomon, the man who was chosen of the Lord, 
who built the temple and prayed in it, who wrote such wise and 
holy proverbs, who was termed by God as the wisest man in 
the world—who would have thought that he, in his old days, 
would have taken more concubines unto himself than any heathen 
in the world, and gone out after the goddess of the Zidonians, and 
after the abomination of the Ammonites? Yet it is too true that 
he who was the beauty of Israel, a blessing to his generation, 
beloved of his God, fell; and the Scripture is faithful in relating the 
sad and surprising story of Solomon’s defection and degeneracy. 
So David's sin, as wonderful and astounding as it is, is not an 
isolated case. Oh, the weakness of man, the degradation of 
humanity! “ Let him that thinketh he standeth take heed lest 
he fall.” 

“My soul be on thy guard, 

Ten thousand foes are nigh; 

The hosts of sin are pressing hard . 

To draw thee from the sky.” 

2. It is remarkable that David remained so long impenitent. 
For nearly a year, at least, David lay under the guilt of this 


D. IV. MOORE. 


203 

double sin, and so far as we know, unrepented of. Job had 
done wrong, but without waiting to be detected or reprimanded 
he says, “I have sinned.” But it is hard for the human heart 
to confess, and especially when placed in high position and 
honor. 

Though David had made no confession we can not suppose that 
his heart never smote him for it. No doubt the silent monitor 
of conscience lashed his weary soul. No wonder that he said, 
“While I kept silence my bones waxed old through my roaring 
all the day long. For day and thy hand was heavy upon me; 
my moisture is turned into the drought of summer.” O 
Christian, if you have sinned in any way repent of it at once. 
As long as you do not you keep a hidden fire within your breast. 

3. It is remarkable that David discerned the sin of another 
so much more promptly than he did his own; so ready ta 
pronounce condemnation, to the full extent of the law, upon 
another, while he himself was guilty of a much greater crime. 
But how true this is to human nature. How much more easily 
we can see other people's faults than our own, and how much 
larger the same sin looks in another than in ourselves. When 
we look at other people’s sins we look in at the small end and 
out at the large one of the spy glass, and thus magnify them. 
When we look at our own we reverse the instrument and look 
out at the small end, and thus contract them. There were some 
just such persons in the Savior’s time. “ Why, beholdest thou 
the mote that is in thy brother’s eye, but considerest not the 
beam that is in thine own eye?” It is common for those who 
are most sinful themselves to be least sensible of it; to be most 
forward and free in censuring others The Pharisees, who were 
the most haughty in justifying themselves, were most scornful 
in condemning others. The greatest fault finders I have ever 
known, were those who had the most faults of their own. The 
Pharisees thought they saw a devil in Christ, when it was only a 
reflection of the devil that was in them. But unjust judgment 
reacts, and like a stone thrown in the air falls upon the head 
of him who threw it. The Savior declared that “With what 
judgment ye judge ye shall be judged; and with what measure 


204 


NATHAN'S DAGGER. 


ye mete it shall be measured to you again.” And so it proved 
in David’s case. No sooner had he pronounced sentence on the 
supposed criminal than Nathan, quick as a flash, turned the 
tables upon him, and declares, “Thou art the man.” And, 
therefore, by your own sentence you deserve to die, and shall 
be judged out of your own mouth. He who usurps the judge’s 
bench shall be called to the prisoner’s bar. Oh, how hard it is 
to see ourselves as others see us. 

4. It is remarkable that God should have mercy upon David 
and bring him to repentence, or commute the sentence. God 
had done great things for him, anointed him king, preserved to 
him his kingdom, gave him power over those who had been his 
masters. The wealth of a kingdom was at his service, everybody 
was willing to hcnor and obey him. He was blessed of God 
and respected by men, yet. he had despised the commandments 
of God, defiled the wife of a veteran soldier and faithful friend, 
killed Uriah with the sword, dishonored the name of God in the 
whole land, disgraced religion and the kingly office, sinned 
against light, against God, against humanity. A darker or more 
deliberate crime you will scarcely find. Kingly power abused, 
worst passion yielded to, human life sacrificed! The wonder is 
that he was not suddenly cut off, and that without remedy. The 
wonder is that he was not stricken dead like Ananias, as an 
awful example of God’s wrath. One would have thought that 
the Lord would have sent enemies to invade him, terrors to take 
hold of him, the messenger of death to arrest him. But no; he 
sent a prophet to him—even Nathan, David’s faithful friend—to 
reprove, instruct, and counsel him. Oh, the forbearing mercy 
of God! I do not wonder that David afterward exclaimed, 
‘4 Oh, how great is thy goodness which thou hast laid* up for them 
that fear thee.” 

David confessed and found pardon. He trembled at the 
word, owned his guilt, and said “I have sinned.” He does not 
say one word to excuse himself or extenuate sin, but freely 
owns it. It was an honest confession. Pharaoh said, “I have 
sinned;” but it was only the forced confession of a hardened, 
unfeeling sinner. Saul said, “I have sinned;” but he was 


D. JV. MOORE . 


205 

insincere. He did not mean it. But David was pricked 
in his heart, was truly humbled, and submitted himself to the 
conviction. His confession is more fully recorded in the fifty- 
first psalm. In verse fourteen of that confession he prays, 
“Deliver me from bloodguiltiness, O God, thou God of my 
salvation.” In his penitence he plainly names his sin. He does 
not call it an imprudence, or man-slaughter, but calls it by its 
true name, “bloodguiltiness.” He is evidently oppressed with 
a sense of the heinousness of his sin. He prays like one who is 
consciously guilty. The blood of Uriah was not only on his 
skirts, but on his conscience, and his heart lay low in the dust. 
This is the only way to find pardon. His pardon was declared 
on this penitent confession, but with a reserve of judgment. He 
never afterward enjoyed what he had done before. He came 
back weary, humbled, broken-hearted, and was restored, but he 
never again sung so jubilant as in former days. His harp and 
his heart were out of tune. Broken bones may be set and 
healed, but they are often subject to shooting pains. So the 
memory of forgiven sins. Job said in his old age, “Thou 
makest me to possess the iniquities of my youth.” Though he 
was forgiven, though he was a man of God, yet the memory 
of his youthful sins troubled him. Oh, friends, sins may be par¬ 
doned, yet we can not fully get rid of all their effects in this life. 

III. Let us make a practical application of the reproof of 
the text, “Thou art the man ! ” 

i. If a man should go into a large mill or factory and ob¬ 
serve the vast machinery all in running order, cog matching cog,, 
wheel moving wheel, with straps, and shafts, and spindles, and 
elevators—every particular part showing design, and wonderfully 
fitting to each other part, the whole forming a beautiful and 
complete arrangement* proving a useful and valuable aid to man 
—suppose the visitor should say, “No intelligent mind ever in¬ 
vented this machinery, no hand ever made these various parts 
and placed them together in order, but the whole thing is a nat¬ 
ural development of blind physical law,” what would you say of 
such a man? You answer at once, “He is certainly a fool. ” 
Atheist, thou art the man! 


206 


NA THAN'S DAGGER. 


A clergyman was once traveling on board of a western steam¬ 
er, when among the passengers was a man who took great pains 
to make known that he was opposed to all religion—denouncing 
Christ and saying that he did not believe in God. The minister 
said nothing for soipe time, but finally asked this skeptic if he 
believed in the immortality of the soul. The man answered, 
“ No; I have no soul.” “ Do you.believe in the existence of a 
God?” “No.” “Then, sir,” replied the clergyman, “I have 

heard of you before.” “Heard of me?” asked the skeptic. 
“Yes, and read about you.” “Read about me! I was not 
aware that I was published. Pray, where?” “ In the Psalms 
of David, sir, where it reads, * The fool hath said in his heart, 
There is no God.’ ” And so it is. 

Here is a man who can look out upon the face of nature all 
radiant with the impress of supernatural wisdom and power; 
can survey with curious gaze the varied beauties of earth, the 
widespread plains, the green-robed valleys, the cloud capped 
mountains, the majestic rivers, the foaming seas, the blue, 
boundless oceans; yea, he can turn his eye heavenward and be¬ 
hold the millions of dazzling gems and burning sapphires that 
beautify the grand temple of night—he can see all of these 
things teeming with evidence of one grand master mind and yet 
proclaim, “There is no God!” Surely, none but a fool can 
render such a verdict. 

2. Here is a man who continually neglects the practical du* 
ties of life—fails to provide for himself a house to protect him 
• from the storms of winter or substantial food to feed his hungry 
nature, but forever busies himself building cob-houses for the 
first whiff of wind to demolish, or piling up little heaps of sand on 
the sea-shore for the next tide to lick up or the next wave to 
dash away. What shall be said of such a man ? ‘ ‘ Certainly 

he is insane,” you answer. 

Worldling, thou art the man! Instead of laying up treasures 
in heaven or seeking a permanent home in glory you are fritter¬ 
ing away your time with things of earth which will soon pass 
away. Instead of seeking that bread whereof if a man eat he 
shall never hunger you spend your money for that which is not 


V. W. MOORE. 


207 


"bread and your labor for that which satisfieth not. Instead of 
building on the sure foundation, the rock Christ Jesus, you are 
building on the sand, and soon your house will fall and yourself 
with it. 

3. Here is a man who will not believe the united testimony 
of five hundred witnesses, men and women, whose honesty, in¬ 
telligence, and truthfulness he has no reason to doubt. And 
then in addition to their verbal testimony there are written rec¬ 
ords, facts in history, and ten thousand evidences to corroborate 
their statements. And yet the man says, “I am unwilling to 
accept their declarations; I want more evidence/’ Your ver¬ 
dict is that he is unreasonable, incredulous, and will not be con¬ 
vinced. 

Unbeliever, thou art the man! Here are scores and hun¬ 
dreds of witnesses, any one of whom you would believe before a 
court and render your verdict on his testimony without any rea¬ 
sonable doubt. These persons have testified, and are ready to 
bear witness again, to the necessity, reality, power, and blessings 
of the gospel of Christ; and yet you say, “I don't know about 
that/’ The wonders of the Bible, historical facts, hundreds of 
miracles, fulfillment of prophecy, and innumerable evidences 
testify to the truth of Christianity and the need of salvation, and 
yet you say, “ I am not ready to accept it! ” Well might Abra¬ 
ham say, “If they believe not Moses and the prophets, neither 
would they be persuaded though one rose from the dead.” 
Nothing will convince a man who is obstinate and will not 
believe. 

4. Here is a man who says: “Spring is coming. I intend 
to raise crops this summer; I am going to plow, and sow, and 
plant.” But April, May, and June come and go, and he still 
intends to put out his crops. He says : “ My house is not fit to 
live in. I never can winter in this rickety old shanty; I intend 
to build me a good one before cold weather sets in.” But No¬ 
vember winds, December snows, and January storms come, and 
he is still calculating to build. What do you say ? 

Man of good intentions, thou art the man! You have been 
resolving to become a Christian and calculating to seek a build- 


208 


NATHAN'S DAGGER. 


mg of God, a house not made with hands, eternal in the heav¬ 
ens ; but it has all ended in resolutions. Good intentions never 
raised a crop, erected a building, made a fortune, or saved a soul. 
Many good resolutions lie in the church-yard, buried with those 
who made them. 

5. Here is a man who chooses slavery instead of freedom, 
bondage rather than liberty. He sells himself to the most tyran¬ 
nical task-master, submits himself to be bound in galling chains, 
and serves in the lowest kind of employment. He is offered 
liberty, but chooses slavery; offered life, but chooses death the 
most abject and miserable. What is your verdict? “He is a 
poor, deluded wretch,” you say. 

Sinner, thou art the man! “To whomsoever ye yield your¬ 
selves servants to obey, his servants ye are.” A slave to sin, a 
servant of Satan, in the bonds of iniquity; your wages, death. 
Christ comes with majestic power and heavenly love and offers 
to set your captive soul at liberty, but you refuse to accept his 
offer. “ He whom the Son makes free is free indeed ” 

6 . A master gave his servant seven bright golden dollars, 
saying to him, “Six of these are for your own personal use to 
buy food and clothing, or to trade and get gain ; but the seventh 
I wish you to use for benevolent purposes, the support of the 
gospel, the religious education of yourself and children. Let 
one dollar out of seven be used for sacred purposes.” But that 
servant, though dependent on his master for every cent he has, 
disregards the reasonable request and spends every dollar for his 
own selfish purposes. What is your decision in his case? “Un¬ 
grateful wretch ! unworthy of a penny.” 

Sabbath-breaker, thou art the man! God gives you. six days 
of the week for secular business. The seventh he has reserved, 
and says, “Remember the Sabbath-day to keep it holy.” This 
day should be devoted to the service of God in a special man¬ 
ner—to religious reading, meditation, prayer, the Sabbath-school, 
and divine worship. The Sabbath-breaker is ungrateful, diso¬ 
bedient—robs God and wrongs his own soul. “Thou art the 
man! ” 

7. Suppose a volunteer soldier in the army of his country— 
one who has taken the oath of obedience, put on the uniform. 


D. IV. MOORE. 


209 


and been provided with all the necessary armor, ammunition, 
and provisions—suppose he deserts in the day of battle, forsakes 
the ranks, and even joins the enemy, and allows the flag under 
which he has enlisted to fall in disgrace, what do you say ? 
“ Deserter! No one so despicable as a deserter.’’ 

Backslider, thou art the man! Once you solemnly promised 
before God, angels, and men to serve God and be a Christian. 
You joined the army of the Lord, and perhaps confirmed your 
solemn vow in the sacred ordinance of baptism. You enlisted 
for life. Your time of enlistment has not yet expired. You 
have never been honorably discharged, but have laid down the 
weapons of your Christian warfare and deserted the banner of 
the cross. 

8 . Here is a being who is dependent on a kind benefactor 
for all the necessities and comforts of life. From the kind hand 
he receives food and raiment; favors are bestowed upon him 
morning, noon, and night. But the recipient never acknowl¬ 
edges the blessings, never offers one word of thanks or expresses 
any gratitude or confesses his benefactor. The decision is, he 
is “ungrateful, unworthy.” 

%ayerless one, thou art the man! God bestows upon you 
every blessing of life, yet you rise in the morning and eat your 
food like the dumb beast—without one word of thanks—live 
upon his bounties all through the day with no expressions of 
gratitude, and lie down at night with no acknowledgment of 
your dependence upon him. Reader, do you pray? 

REMARKS. 

i. A man’s conduct comes home to him. “A bad penny 
will return.” Look at David's case. He fell into a gross sin, 
and his son Amnon outrivaled him in iniquity! He murdered 
Uriah, the Hittite, and his son Absalom murdered his brother 
Amnon. David caused one man to be put to death, and suf¬ 
fered in the death of four of his own sons. He rebelled against 
God, and his own son Absalom rebelled against him. He dis¬ 
turbed the sacred relationship in another man’s family in a dis¬ 
graceful manner, and soon his own family is rent in pieces, 

13 


210 


NATHAN'S DAGGER. 


never to be restored in peace. “ Be sure your sins will find you 
out.” 

2. If David repented and confessed under a single discourse, 
what shall be said of those who, have “line upon line and pre¬ 
cept upon precept” and still remain impenitent and unconverted? 
The wise man tells us, “ He that being often reproved and har- 
deneth his neck shall suddenly be cut off, and that without rem- 
dy.” “By hearing (and refusing to heed) ye shall hear and not 
understand, and seeing ye shall see and not perceive.” Such 
must be considered and given up as desperate; and though they 
may live among the mgans of grace, those means shall not be of 
any service to them. A solemn and fearful thought! Hearer, 
let us transform this text and put it in the form of a question, 

4 ‘ Art thou the man ? ” 

And now, whatever may be the evil charged, let each one 
look over the whole calendar of sin, and then, without waiting 
to be charged with the wrong, ask the penitent question, ‘ ‘ Lord , 
is it I? ” 


PROF. ALVA H. MORRILL, A. M. 


BY REV. MARTYN SUMMERBELL, A. M. 


Rev. Alva Herman Morrill, only son of Rev. William S. and 
Minerva T. Morrill, was born in Grafton, New Hampshire, June 
7, 1848. He professed religion and united with the Christian 
Church at Marlow, New Hampshire, in 1865. At the removal 
•of the academy from Andover to Wolf borough he moved with 
his school, and was graduated in the class of 1868. Determined 
not to lose the advantages of a good education, Brother Morrill, 
with the opening of the collegiate year the following September, 
entered Dartmouth College, from which he was graduated in 
1872 w'ith high standing, in his class. 

While engaged in his studies he further employed himself in 
teaching and preaching, his first sermon being delivered in the 
First Christian Church, Tuftonboro, New Hampshire, August 
14, 1870, his text being Matthew 16: 24. The following win¬ 
ters he preached regularly and taught the grammar-school at 
New Castle, New Hampshire, meanwhile carrying on the studies 
of his college course. February 22, 1872, he received a call to 
the Christian Church in Rye, New Hampshire, upon the duties 
of which he entered in April—his college career closing the fol¬ 
lowing June. 

July 3, 1872, his ordination took place, his father preaching 
the sermon. Now follow three most pleasant and profitable 
years of pastoral labor in Rye, during which time occurs his 
marriage with Miss Elizabeth L. Hubbard, of Wells, Maine— 
the church gaining, under the efficient care of Brother Morrill 
and his estimable helpmeet, in membership and influence. 

Resigning at Rye in 1875, he is called to take charge of Proc¬ 
tor Academy, the educational enterprise of the New England 
churches. The three years that follow are years of toil and 




212 


A. H. MORRILL. 


burden-bearing. The various interests of the academy are to be 
guarded, the finances to be overseen, and the work of teacher- 
added to that of principal. Yet all is done satisfactorily and 
successfully, Brother Morrill having time and heart besides to* 
preach at Hill Village and Springfield. 

But after three years he is again summoned to change his field 
of labor by a call to the pastorate of the church in Marion, 
Indiana, upon whose duties he enters in March, 1878. Here he 
would seem to have entered upon a long and profitable charge; 
but useful men can not always determine their own future. A 
vacancy occurring in the faculty of Christian Biblical Institute, 
he is urged to accept the vacancy and become pastor of the 
church in Stanfordville. After deliberation it appears that this is. 
the call of duty; so, resigning at Marion in October, 1878, he 
takes the chair of New Testament Greek in the Biblical Institute 
and enters upon his new pastoral work. 

Brother Morrill’s “occasional labors” have been frequent and 
able. From these I may mention that he has preached dedica¬ 
tion sermons in Rye and Manchester, New Hampshire, ad¬ 
dressed the alumni of Union Christian College in 1878, and 
preached the ordination sermon of Brother Joel Myers, of In¬ 
diana, in the same year. 

In appearance Brother Morrill is strong and hearty—a fine 
type of the muscular Christian who needs nothing for his stom¬ 
ach’s sake, who scarce knows the meaning of indigestion. Social 
and manly in the homes of his people, scholarly in his profess¬ 
or’s chair, a good musician, a constant contributor to our de¬ 
nominational paper, an earnest and interesting preacher, stanch, 
and faithful to any cause he advocates, Brother Morrill has be- 
fore him a most promising career. Admirably self-poised, quick 
to discern the true from the false, cautious in beginnings, steady 
in pursuings, the sphere of his influence among his own people 
is very wide and is rapidly extending. 



KREBS LfTHO.CO. CtNolMNAII. 
















THE DIVINE SAVIOR. 


BY REV. ALVA H. MORRILL, A. M. 


“For the Son of man is come to seek and to save that which was lost .”— 
Luke 19: 10. 

A declaration which of itself is important frequently becomes 
still more emphatic because of the person who utters it. Such is 
the case with our text. It contains an assertion of greatest mo¬ 
ment to all, apart from the person who gave this utterance; but 
much weight is added when we remember that it is the Son of 
man, who spake as never man spake, that makes this statement. 

While, then, this saying would be worthy of, yea, would 
demand, our attention and consideration without regard to the 
speaker, it becomes mqre worthy of our thought because it is 
the word of Jesus. What gracious words are these to fall upon 
the listening ears of a lost world! How hope-inspiring and 
life-giving they are! What emotions of joy, of hope, of love, are 
awakened in our breasts while we think of the wonderful 
meaning they contain ! Lost man, to be sought and saved by a 
loving, compassionate Savior. How brightly kindles the ray of 
hope in the hitherto dim heavens of the world’s spiritual vision. 
How the hearts of Zaccheus and of those who participated in 
that feast must have leaped for joy when, instead of chiding, 
they heard these words of love and mercy. 

This term, “Son of man,” referring to Christ, occurs about 
* eighty times in the New Testament, while the expression, “Son 
of God,” is found only about fifty times. While Jesus often 
■calls himself the “Son of man,” of all* these fifty titnes that he is 
spoken of as “Son of God,” Christ refers to himself as such 
only five times, all of which are found in the gospel according to 
John. The first of these is found in his discourse with Nicode- 
mus, when he says, “ He that believeth on him is not condemned; 
ut he that believeth not is condemned already, because he 




216 


THE DIVINE SA VIOR. 


hath not believed in the name of the only-begotten Son of God.”" 
(John 3 : r8.) The second use of this term—by Jesus—was in 
connection with his discourse to the Jews, when they sought to 
kill him because he said God was his Father, thus making him¬ 
self equal with God—as they claimed—when he says, “The 
hour is coming, and now is, when the dead shall hear the voice 
of the Son of God: and they that hear shall live.” (John 5 : 25.} 
The third instance occurs at the time of his healing the man that 
was born blind. When Jesus heard that he had been cast out 
by the Pharisees, he found him, and said unto him, “Dost thou 
believe on the Son of God?” (John 9: 35.) And when the 
blind man did not know who the Son of God was, Jesus plainly 
declared that he was the Son of God. When the Jews sought to- 
stone him—after he had asked a question concerning their ston¬ 
ing him—he says, “Say ye of him, whom the Father sanctified 
and sent into the world, thou blusphemest, because I said, I am. 
the Son of God?” 

The fifth occasion on which Christ uses this term is, when he 
speaks of the death of Lazarus, saying, “This sickness is not 
unto death, but for the glory of God, that the Son of God might 
be glorified thereby.” (Johnu: 4.) On the other hand, when 
Christ was addressed as the “Son of God,” instead of that 
phrase he refers to himself as “Son of nan,” as in the instance- 
when the high-priest adjured him by the living God to sa y 
whether he was the Christ, the Son of God, Jesus answers,.. 
“ Thou hast said: nevertheless I say unto you, Hereafter shall, 
ye see the Son of man sitting on the right hand of power, and 
coming in the clouds of heaven.” (Matthew 26: 64.) 

While referring to himself only five different times as the “ Son 
of God” we find that he refers to himself as “Son of man” no 
less than fifty times. While, then, he is the Son of the living 
God, yet, as it was the Father’s will that he should take upon 
him, not the nature of angels, but the seed of Abraham, and 
should undertake the great work of saving the lost, he seems ta 
give his preference most emphatically for that form of expression 
which brings most clearly to human hearts the thought that he is. 
our elder brother; that while he is upon earth he comes not to 


A. H MORRILL. 


217 


be far above us, “an high-priest which can not be touched with 
the feeling of our infirmities,” but he is to be one who will walk 
and talk with us, who will be our counselor, brother, friend. 
Savior. We ask, 

I. Who is this “Son of man?’’ 

This expression, in all the instances of its use in the New 
Testament, refers to Christ only, except once, when the term is 
used in Hebrews 2 : 6, quoted from the Psalms, referring to the 
race of man. This term, then, is used pre-eminently of Christ, 
which fact—together with the fact that he is termed “Son of 
God”—shows conclusively that he is more than man. He is 
truthfully called both “ Son of man,” and “Son of God.” 

Matthew and Luke, in their genealogical records, trace his 
descent back through David and Abraham, while the voice from 
the heavens speaks at his baptism, “This is my beloved Son, in 
whom I am well pleased;” and again, at the transfiguration, the 
same sentiment is expressed, coupled with the command to hear 
him. But we lose much of the importance of the character of 
this personage unless we remember that he lived, that he had 
an existence before he came to earth. We will be obliged to 
throw away some of his own words, unless we believe in his pre¬ 
existence. 

The Bible is our great text-book of proofs, and to this law and 
testimony we turn to get help in this statement, and we will take 
our testimony largely from the words of the Savior himself. We 
read in John 17: 5, these words, “And now, O Father, glorify 
thou me with thine own self, with the glory which I had with 
thee before the world was.” And in verse 24 : “Father, I will 
that they also, whom thou hast given me, be with me where I 
am; that they may behold my glory which thou hast given me: 
for thou lovedst me before the foundation of the world.” Turn¬ 
ing from these utterances contained in that ever-memorable 
prayer, we quote again Christ’s own words, “What and if ye 
shall see the Son of man ascend up where he was before?” 
(John 6: 62.) Surely, in this question of our Lord, there is a 
reference to his existence prior to his dwelling upon earth in the 
form of man. 


2 18 


THE DIVINE SA VIOR. 


While Jesus was discoursing with the Jews he told them that 
their father, Abraham, rejoiced to see his day, and that he saw 
it, and was glad. The Jews objected to this because Jesus was 
not yet fifty years old, to which our Savior answered, “Verily, 
verily, I say unto you, Before Abraham was, I am.” (John 8 : 
58.) The Apostle John, unfolding the doctrine of the Word 
{logos) in the opening chapter of his gospel—among the other 
expressions that must be construed as teaching Christ's pre¬ 
existence—says, “All things were made by him; and without 
(him was not anything made that was made.” In his conversation 
with Nicodemus, who came to learn of him and his doctrine, 
Jesus says, “No man hath ascended up to heaven, but he that 
came down from heaven, even the Son of man which is in 
heaven.” (John 3: 13.) Again, .in the discourse of Jesus to 
his disciples, after the last supper, just before the betrayal, he 
said, “I came forth from the Father, and am come into the 
world;' again I leave the world, and go to the Father.” (John 
16: 28.) 

These passages, taken with only a single exception from the 
words of Jesus himself, are sufficient to teach Christ’s pre-exist¬ 
ence ; but before leaving it let us hear a single testimony from 
Paul. In writing to the Corinthians, he says, “For ye know 
the grace of our Lord Jesus Christ, that, though he was rich, yet 
for your sakes he became poor, that ye, through his poverty, 
might be rich.” (II. Corinthians 8: 9.) With all this proof, 
from such an unquestioned source, it would seem that none who 
accept the Holy Scriptures as true could deny the existence of 
Christ long ages before the angel brought the glad tidings of joy 
to the shepherds, or the heavenly host praised God for the gift 
of a Savior. This “Son of man,” whose mission was to seek 
and to save the lost, was the divine Son of God, to whom the 
Father said, in the creative week, “Let us make man in our 
own image, after our likeness;” who left the glory that he shared 
with the Father, to endure the poverty, shame, and insult of the 
lost race, to suffer and die that man might have everlasting life. 
It is natural that we should ask, 

II. By whose authority did he come? 


A. //. MORRILL. 


219 


Persons sent on important missions are sent by some govern¬ 
ment or authority for the accomplishment of their purpose. 
There must be some authority behind this mission, important as 
it is, for it is the greatest and noblest work undertaken since 
creation. If we heed the words which Jesus spake concerning 
the authority by which he was sent we shall have better success 
in ascertaining this matter than did the priests, scribes, and 
•elders who came to him with their idle questionings. 

Conversing with his disciples, after his conversation with the 
Samaritan woman, he said, “My meat is to do the will of him 
that sent me, and to finish his work.” (John 4: 34.) In his 
discourse with the Jews, after he had healed the impotent man, 
Jesus made emphatic reference to the fact that he had come to 
earth by the sanction and authority of the Father, telling them 
plainly that “he that honoreth not the Son honoreth not the 
Father which hath sent him.” (John 5 : 23.) 

The Jews had sent to John for his testimony concerning Jesus, 
but he said, “I have greater witness than that of John; for the 
works which the Father hath given me to finish, the same works 
that I do bear witness of me that the Father hath sent me.” 
JJohn 5: 36.) Had the Jews remembered his sayings and his 
works they had not had any occasion to send and ask him by 
what authority he did these things. 

When the disciples questioned Jesus concerning the man born 
blind, whom he immediately healed, he answered them, “I 
must work the works of him that sent me,” etc. (John 9: 4.) 
In his discourse to his disciples, after the last supper, he assured 
them that the word which they heard was not his, but the 
Father’s, who sent him. This truth was also taught by him in 
the prayer offered just before his betrayal, when he prays that. 
his disciples may be one, “that the world may believe that thou 
hast sent me.” Again, in the same prayer, he says, “O right¬ 
eous Father, the world hath not known thee; but I have known 
thee, and these have known that thou hast sent me.” Certainly, 
these statements of Jesus, who “taught as one having authority, 
and not as the scribes,” plainly declare that he came by the 
authority of the Father. 


220 THE DIVINE SA VIOR. 

These words are sufficient for our purpose, but we will quote 
a single passage of Paul in reference to this subject. He says, 
“But when the fullness of the time was come God sent forth 
his Son, born of a woman, born under the law, to redeem them 
that were under the law, that we might receive the adoption of 
sons.” (Galatians 4: 4, 5.) We may truly call him the sent of 
God, for he came by the Father's authority and commission to- 
do the Father’s will. But one might think—because it is so 
expressly stated that Christ was sent—that he did not come 
willingly to this work. But this does not follow. The relation¬ 
ship existing between the Father and the Son is a perfect one. 
There is no discord between them. Though they are two dis¬ 
tinct, separate entities, personalities—if it be proper to use such 
a term of divine beings—yet they are one in spirit, purpose, and 
will. No word Christ ever uttered indicated any unwillingness- 
on his part to do the Father's will, but he expresses his willing¬ 
ness to obey the Father in strongest terms. One of these has 
already been cited, where he declares it to be his meat to do his 
Father’s will. 

If there was counsel taken by Father and Son at the creation,, 
as we learn there was from the account in Genesis, surely we 
should expect, in so great and important a work as man’s 
redemption, there would be perfect harmony existing between 
them. While God so loved the world that he gave his Son to 
save those believing on him, I believe the Son’s love for man 
was so great that he was willing to come to earth and cheerfully 
suffer and die that he might bring men to God. Milton seems to 
have had this thought in mind when he says, 

“Say, heavenly powers! where shall we find such love? 

Which of ye will be mortal to redeem 

Man’s mortal crime, the just the unjust to save? 

Dwells in all heaven charity so dear? 

He asked; but all the heavenly choir stood mute, 

And silence was in heaven; on man’s behalf 
Patron or intercessor none appeared; 

Much less that durst upon his own head draw 
The deadly forfeiture, and ransom set. 

And now without i-edemption all mankind 


A. H. MORRILL. 


221 


Must have been lost, adjudged to death and hell 
By doom severe, had not the Son of God, 

In whom the fullness dwells of love divine, 

His dearest meditation thus renewed: 

Father, thy word is past; man shall find grace; 

And shall grace not find means that finds her way— 

The speediest of thy winged messengers 
To visit all thy creatures, and to all 
Comes unprevented, unimplored, unsought?” 

Though this may be largely poetic imagination, yet from what 
I can learn of the spirit and love of Christ, I can but think that 
when he shared the glory of his Father’s throne he was willing 
to come to earth, to assume the nature of man rather than that 
of angels, and to endure poverty, hardship, buffeting, suffering, 
death—even the ignominious death of the cross—that he might 
bring salvation to the lost and the light of life unto those who 
were in the region of the shadow of death; such was his com¬ 
passion for lost man. We are thus brought to the 
III. Purpose op his coming? 

Our text very clearly sets forth the purpose of his coming, 
which was to seek and save the lost. He did not come that 
those who sought him—and those only—might be saved; but 
he came to search out, to seek, to find those that were lost, and 
bring salvation unto them. Many of the most needy of earth 
would not seek and find him and his salvation did not he seek 
them. When commissioning the twelve to go forth in his work 
he straightly charged them to go unto the lost sheep of Israel, 
but when having come to his own his own received him not, 
then the commission is to them and all others of his followers to 
“go into all the world and preach the gospel to every creature.” 
While he was upon the earth, 
i. Jesus sought the lost. 

The description of his mission given in the text is true. He 
conversed at the well—while resting—with the woman of Sa¬ 
maria, a sinner, teaching her the way of life. He called Levi— 
a publican—to be one of his disciples, and went to his house to 
a feast that Matthew made for him; and such was the character 
of those who sat at the feast, that the Jews murmured because he 


222 


THE DIVINE SA VIOR. 


ate with publicans and sinners. It was not to sanction sin that 
he did this; but he was with them that he might teach them the 
true way of life; to seek them, that he might save them. Nor 
do we find him sanctioning any wrong in all this association. He 
maintained his own spotless integrity, answering the murmuring 
of the Jews by telling them that the whole did not need a physi¬ 
cian, but the sick, and that he came to call sinners to repentance, 
and not the righteous. 

On another occasion, when a Pharisee made a feast to Jesus, 
while they were reclining at the table a woman anointed his feet. 
Having washed them with her tears and wiped them with her 
hair, the Jews murmured because he permitted this woman, a 
sinner, to do this, alleging that he could not be a prophet or he 
would know her true character. But he rebuked her not for 
this deed of love. Knowing her penitent heart he forgave her 
her sins. 

Again: He went to Jericho, but he did not stop in that priestly 
city, but, passing through, bade w Zaccheus, who had climbed up 
into a sycamore-tree that he might see Jesus, to come down, for 
he must abide that day at his house. The J ews again complained 
at this, because he went to be guest to a man who was a sinner. 
Jesus sought Zaccheus that he might save him, and he declared 
that salvation that day had come to that house. 

Though found so often among publicans and sinners he never 
participated in, or sanctioned, their sins in the least; nor do we 
find, so far as the record goes, that this class persisted in sin in 
his presence. All his life he sought to benefit, to uplift, to save 
the lost. 

Only a small part of his mission to earth had been accom¬ 
plished had he only sought the lost. He came also 

2. To SAVE THE LOST. 

He came to save those who needed saving. It is the lost who 
need to be found—to be saved—and it is the dead who need to 
be quickened into life. The term “lost,” as used in the text, 
covers the whole human family. It is used here as equivalent to 
sinners, and under that name all the world is classed. It is not 
particularly pleasing to our minds to be called sinners, but to 


A. H. MORRILL . 


223 


express that thought is but to reiterate the words of the inspired 
writers. Paul, the great apostle to the gentiles, says, “All have 
sinned and come short of the glory of God.” Again he says, 
“They are all gone out of the way, they are together become 
unprofitable; there is none that doeth good, no, not one.” In 
the same epistle he says, “So death passed upon all men, for 
that all have sinned.” The same author declares in another let¬ 
ter that the “scripture has concluded all under sin.” It should 
cause us to be humble when we remember that we belong to this 
class; but at the same time there is joy because it is just that 
class that Jesus came to save. What a mission of mercy is this! 
Well might every heart in all the world pulsate with joy and 
praise at the thought of this grandest, noblest, best mission of 
earth. If the birth of the Savior was of such thrilling interest 
to the hosts of heaven that a multitude of heaven’s choir should 
sing for the shepherds that gladsome choral, “Glory to God in 
the highest, and on earth peace, good will toward men,” well 
may we take up the glad refrain, answering back the heavenly 
choristers with “Hosannah to the Son of David.” Praise, 
praise, praise unto him who hath redeemed us from the power 
and dominion of Satan and hath made us heirs of God and joint- 
heirs with himself to an inheritance that is undefiled, incorrupti¬ 
ble, and that fadeth not away. Dark indeed is the outlook 
when we are in sin, without Christ for a Savior; but light dawns 
upon the soul when the saving work of Christ is known. How 
precious to our hearts such words as these that express the mis¬ 
sion of Jesus: “For the Son of man is not come to destroy 
men’s lives, but to save them; ” “ For God sent not his Son into 
the world to condemn the world, but that the world through him 
might be saved;” “ For I came not to judge the world, but to 
save the world.” Paul realized fully the mission of Jesus, for he 
says: “This is a faithful saying, and worthy of all acceptation, 
that Christ Jesus came into the world to save sinners, of whom I 
am chief.” He was to save sinners from their sins, for in the 
announcement of the angel it was said, “Thou shalt call his 
name Jesus; for he shall save his people from their sins.” Jesus’ 
work as savior was prompted by love. 


224 


THE DIVINE SA VIOR. 


To be lost in sin is a thousand times worse than any earthly 

loss, and its consequences are a thousand-fold greater than any 
other can be. Our condition would be the most terrible imag¬ 
inable were it not for the kindly office of a divine Savior. We 
do well to remember that it is a personal matter. Christ came 
to save a lost world; but that world is made up of individuals. 
The world is sinful, but it is because individuals are sinners. It 
is only when each of us, viewing our condition in its true light, 
has to say, “ I am a sinner,” that we fully realize what it is to be 

lost. On the other hand, it is only when each can say “Jesus is 
my Savior ” that we realize fully the blessed result which arises 
from his coming into the world to save the lost. 

It is not pleasant to us to think that we are lost; that we are 
in danger of forever losing our souls; but it is better to think 
and know the truth than to be in error and suffer accordingly. 
Nor shall we have trouble if we will avail ourselves of the pro¬ 
vision for the lost stated in our text. Realizing our true condi¬ 
tion, then seeking the relief offered, we shall no longer suffer be^ 
cause we have no hope. The thick pall of darkness which 
overhung the earth was dispelled when Christ came bringing the 
light of life. 

Were we lost in some forest, without any hope of escape, how 
gladly would we follow any one who should come to us promis¬ 
ing deliverance. How thankful would we be for such unex¬ 
pected rescue. It would require faith for us to believe that our 
proffered deliverer would lead us safely from our perilous condi¬ 
tion, but we should have faith with little questioning. Could we 
know something of the life of our would-be rescuer—that he 
had rescued many others; that he was renowned for his kind¬ 
ness of heart—we should the more confidingly trust ourselves to 
his guidance. 

It requires faith for us to commit ourselves to Christ; but the 
faith required is as reasonable as in the case just supposed. We 
know something of Christ’s life and character as they are por¬ 
trayed in the Bible, and no single sentence more forcibly de¬ 
scribes him than this: “ He went about doing good.” He can 
either save us or he can not. He says he will save all that will 


A. H. MORRILL. 


225 


come unto him. From what we learn of his character from the 
only source of information we have he is not false to his word. 
He can not be an impostor, for no impostor could leave behind 
such a record as Christ has left. He must be true; and hence 
his words of promise to those believing upon him, of threatening 
to those who do not believe upon him, must be true. It is cer¬ 
tain that we can not save ourselves; and Jesus has come to do 
what we have not power to do. Knowing, then, that we are 
sinners, that we are lost, how gladly ought we to accept him who 
-came to save the lost. Why should we not have faith in him 
whose whole life is such as to cause us to believe that he is all he 
claims to be ? That he came down from heaven for such a work 
as this should win our admiration, our love; and wq ought to 
prove him, and learn for ourselves that he is able to save to the 
uttermost all that will come uflto God by him. If. we are out of 
Christ we can not test his power to save. It would be the height 
of folly for one who was sick to say the medicine prescribed by 
the physician will not help him when he is utterly ignorant of 
the remedy. He can say this truthfully only after he has thor¬ 
oughly tested it. So is it with Christ as a savior. No one is 
prepared to dispute the statement of the text until he seeks with 
earnest and true heart to be saved by him who came to seek and 
to save the lost. 

The excellency or worthlessness of anything is found out by 
testing it. We may receive the testimony from others, of their 
experience, until our intellect is convinced of the truthfulness of 
their testimony; but it is not until we have tried for ourselves 
that we shall have certain knowledge. We can receive testimony 
from only one class—the class that has proved the Son of man 
as a savior. Those who never have proved him have no expe¬ 
rience to relate. True, they may say much about the subject, or 
against it, but they speak not from knowledge. The testimony 
of millions of that class does not weigh the ten-thousandth part 
of a grain. If I were unacquainted with the value of the mag¬ 
netic telegraph and were desirous of ascertaining whether or not 
it was of use I should not go to some one in like ignorance 
with myself but to one who knew all about it. So if we wish to 


226 


THE DIVINE SA VIOR. 


know whether or not Christ saves men we must go to those who- 
have proved him, or, which is far better, try him for ourselves; 
for, 

3. The Son of man saves men now. 

He came not on a mission that was to last only a few years, 
during his ministry upon earth, but his work was a permanent 
one. He taught that men must believe on him if they would be 
saved. His disciples taught the same, and this is the teaching 
of his church to-day. Though he is not here in person to teach 
us the way of salvation, yet the Holy Spirit, through the varied 
agencies of the church, is moving men to accept the * £ Son of 
man ” as their Savior. 

Ofttimes the Spirit seems to work directly upon the heart 
without any apparent human agency; the providences of God 
often awaken the soul to its lost*condition; but whatever it is 
that calls the soul to be saved, it is all because eighteen hundred 
years ago the Son of man came to seek and to save that which 
was lost. Had he not come we must have still been lost; for 
‘ ‘ there is no other name under heaven given among men where¬ 
by we must be saved.” 

Those desiring everlasting life should heed the words of Jesus: 
“ He that believeth on me hath everlasting life.” The only re¬ 
striction placed by Christ and his apostles was that we should 
believe on the “Son of man,” who is able and willing to save. 
To Nicodemus he said: “ Whosoever believeth on him (Christ) 
should not perish, but have everlasting life.” 

The coming of the ‘ ‘ Son of man ” to seek and save the lost 
will not of itself save us. We. must accept him as our Savior, 
do his commandments, and live the life of faith if we would be 
saved. Failing to do this we should still be lost. The human 
family is divided into only two classes—the saved and the lost. 
We need not be in doubt as to which class contains us. If we 
have not believed on the Son of man with an earnest, active, 
living faith we are not among the saved. The Son of man is 
ready to save us, but it is for us to say whether his mission shall 
avail with us. The offer of salvation is free, and none need be 
lost except he refuse the offered mercy. If we are saved, it wilt 


A. H. MORRILL. 


227 


be through the Son of man, who came to save the lost. If you 
are saved, rejoice that infinite, love provided this way of redemp¬ 
tion for lost man. Never forget the debt you owe to him who 
saves us by his own precious blood. 

Oh, that every lost son and daughter of Adam would hear the 
sweet gospel invitation given by the Son of man and would come 
unto him and be saved ! How tenderly and lovingly the Savior 
pleads to-day with the lost to come and find the joy of this great 
salvation! 

I close with a single stanza and the chorus of the hymn of 
the lamented Bliss which so graphically pictures the tenderness 
of the Savior as he seeks to save the lost: 

“ Tenderly the Shepherd, 

O’er the mountains cold, 

Goes to bring his lost one 
Back to the fold. 

Seeking to save, 

Seeking to save ; 

Lost one, ’t is Jesus, 

Seeking to save.” 


14 


REV. S. S. NEWHOUSE. 


The author of the accompanying sermon was born in Colum¬ 
biana county, Ohio, February 15, 1842, and was brought up on 
a farm in the same county until about seventeen years of age. 
From early youth he was strongly impressed with the thought of 
the ministry as a life-work, and as years increased this impres¬ 
sion steadily grew into the conviction : “ Woe is me if I preach 
not the gospel.” At the age of sixteen he publicly professed 
faith in Christ and united with the Christian Church at Church 
Hill—the church of his parents—under the .ministry of Rev. S. 
S. McKown, by whom he was also baptized. 

Soon after this beginning of a public Christian life, under a 
deep consciousness of the sacred and responsible office of the 
‘‘ embassadors for Christ” and the qualifications essential to their 
success, there came a feeling of utter insufficiency and shrinking 
back from the thought of preaching. For a time prayer was 
offered that the conviction of duty in this direction might be re¬ 
moved, but this only served to render more pungent the convic¬ 
tion itself. Peace of mind and a quiet conscience were only 
gained when a full consent was given to try and trust. 

From the spring of i860 until the summer of 1865—the date 
of leaving the theological school at Meadville, Pennsylvania— 
the time was chiefly spent in special preparation for efficiency in 
his “ holy calling/' 

In the autumn of 1865, through the kind offices of Rev. E. 
W. Humphreys, he was brought to the pastorate which he still 
holds in the Southern Ohio Christian Conference. In the six¬ 
teen years of his ministry in this his first "settlement he has en¬ 
joyed continual prosperity, and hundreds have been brought to 
Christ and added to the church. The pastorate is strong, the 
congregations large, and there still exists a mutual attachment 
between the pastor and his people. 



5 . S. NEW HOUSE. 


229 


Though faithfully employing his time and efforts to the work 
•of the ministry and the permanent establishment of his pastorate 
he has not been indifferent to the public good, having engaged 
earnestly and actively in the temperance and Sunday-school 
work at home and abroad—serving as president of the county 
“ temperance alliance ”—which did a good work for years—the 
county “Sunday-school union/’ and a member and clerk of the 
Board of Education of Felicity, Ohio. 


FAITH AND TRUTH * 


BY REV. S. S. NEWHOtfSE. 


^ And ye shall know the truth, and the truth shall make youfreeT —John 8: 32.- 

Self-deception is a common calamity of mankind. Always 
and everywhere we may find men esteeming themselves to be 
wiser and better than they really are. And this is the most 
invincible obstacle encountered by the reformer in any depart¬ 
ment of human life—as it has always been the chief barrier to 
a successful ministry of God’s word. It was this impregnable 
front presented by the Jews that defeated the Savior’s effort to 
bring them, as a people, into his kingdom. “He came unto 
his own, and his own received him not. But as many as 
received him, to them gave he the power to become the sons of 
God.” 

It was during the delivery of one of his most persuasive and 
convincing discourses, predicting his own death at the hands of 
the Jews, that it is said, “Many” of them “believed on him.” 
To these believing ones he said, “If ye continue in my word 
then are ye my disciples, indeed; and ye shall know the truth, 
and the truth shall make you free.” He would thus broaden 
their vision as to themselves, and exalt their conception of his 
religion, by telling them that their present condition, even as 
believers, was one of bondage when compared with their future 
estate, if they would but abide in the faith they had gained in 
him, and “continue” to learn and obey “the truth” which he 
was teaching. They would be learners, indeed; and the greater 
truth which would dawn upon their minds and hearts would 
liberate them and make them free as they had never experienced 
freedom—being Jews. 

-‘This discourse was delivered before the American Christian Convention, at. 
Franklin, Ohio, October 2, 1878. 



















S. S. NEW HOUSE. 


233 


The essential idea of a state of bondage is restraint from doing 
right, from living out one’s real and truest nature. Men are not 
slaves because they can not live like birds in the air or the fishes 
in the sea; they were made neither to be angels nor dragons 
while they are men. But they are veritable slaves when their 
natures are restrained, when they can not do what they ought to 
do, and what they were made to do by the Creator. 

Civil bondage is that restraint placed upon human beings 
which robs them of their inalienable rights as members of the 
commonwealth and society. Freedom is the displacement of 
this restraint. Mental and spiritual bondage differ from this 
only in that the masters are error and sin instead of a fellow¬ 
being. These stand over men as with an iron goad, and impel 
them to a service at once in violation of their real natures and 
their highest good. To all such fettered souls Jesus proclaims 
the hope, nay, the blessed assurance of emancipation, full and 
absolute, by the mighty arm of truth, conditional only upon per¬ 
severing discipleship. “If ye continue in my word/’ then shall 
ye be made “free.” “If the Son, therefore, shall make you 
free, ye shall be free indeed.” 

This language must be understood as setting forth, in a vivid 
light, the contrast between a Christian life in its incipiency on 
the one hand, and in its fullness, its ideal estate on the other. 
These Jews were unquestionably accepted of Jesus as true and 
faithful believers, though they were low down in the scale of 
discipleship, and still in the bondage of error. He teaches them 
the sad fact of their bondage to error, and at the same time 
raises their minds to the sublime estate of ideal citizenship in 
his kingdom. “If ye continue” then freedom will be your 
inheritance. They were accepted for their simple faith in Jesus, 
not for their freedom from all error—for their purity of heart, 
and not for their purity of intellect. Their hearts were penitent 
and trusting, while their minds were shrouded in the gloom of 
error and superstition. 

Two elements, therefore, of a full and complete Christian life 
appear in the text, namely, faith and truth. The one is implied, 
fhe other expressed. The one absolutely essential to discipleship 


234 


FAITH AND TRUTH. 


in any sense of the word, a prerequisite, indeed, to a successful 
approach to Jesus as the Savior of men. The other, as equally 
requisite to a fullness of Christian life, that which constitutes in 
its union with the first an ideal Christian state. The value of 
the first of these elements—simple faith - is strongly emphasized 
in the Scriptures. Jesus is found constantly saying to trusting 
and penitent souls, “Thy faith hath saved thee; ” “thy faith 
hath made thee whole; ” “according to your faith be it unto you.” 
In whomsoever he found this element, pure and simple, and 
exercised toward himself as the Messiah, he recognized a disci¬ 
ple, though weak and low down in the ascending scale of 
discipleship. In the epistles, no less than in the gospels, the 
value of this element is set forth in a clear light. It is declared 
to be “the substance of things hoped for, the evidence of things 
not seen.” “Without faith it is impossible to please God,” 
“ for whatsoever is not of faith is sin.” 

In the writings of St. Paul, the apostolic theologian, all the 
controversies which had arisen between the Jewish and gentile 
converts over “circumcision,” “meats,” and “days,” are 
resolved into a sublime harmony by the discovery of this com¬ 
mon element of simple faith toward God. By him circumcision 
and uncircumcision are regarded as alike valueless and good, 
according to the faith of the soul; true circumcision being “that 
of the heart, in the Spirit, and not in the letter;” its value con¬ 
sisting in a true purpose of heart to do the will of God, and 
which purpose of heart might as likely lead to the non observance 
of rite as to its observance. Very far is this inspired writer from 
teaching that the evidence of a Christian life is to be found in the 
rigid observance of certain rites and ordinances. All these may 
exist as a “form of godliness,” without any “power” to purify 
the soul. In regard to these things the rule of inspired authority 
is, “Let every man be fully persuaded in his own mind.” “ He 
that eateth, eateth to the Lord, for he giveth God thanks, and 
he that eateth not, to the Lord he eateth not, and giveth God 
thanks ” “Let not him that eateth despise him that eateth not;, 
and let not him who eateth not judge him who eateth, for God 
hath received him.” Here we have solved the important prob- 


5 . 5 . NEIVHO USE. 


235 


lem, How shall Christians peacefully worship God together who 
differ widely as to their opinions and practices? The simple 
element of faith, expressed in the unity of purpose to do the 
supposed will of God, makes them, in fact and spirit, a brother¬ 
hood; and against this oneness of heart-faith all intellectual 
differences weigh as nothing. 

A great truth which the Christian world seems slow to recog¬ 
nize is, that a sincere soul, “full of faith,’’ and walking in the 
best light of which it can avail itself, is never rejected of God, 
and will ultimately rise up into the glory of angels and of just 
men made perfect. “Of a truth I perceive that God is no 
respecter of persons. But in every nation he that feareth him, 
and worketh righteousness, is accepted of him.” 

Though widely remote from each other in knowledge, and 
social, and civil relations, all truly pious souls, of every age 
and every clime, meet and enter heaven together upon this 
common ground of divine sanction and approbation. 
Parity of reasoning carries one to the conclusion that the 
valuable element in any life, that which entitles it to the 
divine mercy and approbation, is a simple faith expressed 
in an effort to do the will of God. This is the common 
ground on which human souls stand justified in the divine 
presence. Piety is not confined to an enlightened soul or an 
enlightened age. The soul may march in the path to heaven, 
and in heaven’s light, while the mind is enveloped in the mid¬ 
night darkness of error. Myriads of souls have thronged the 
“strait gate” and the “narrow way” from dark ages in 
which the light of the Son of God but dimly shone, and from 
the darker regions of paganism where its true rays have never 
penetrated. Not that a partial or complete ignorance of Chris¬ 
tianity implies the absence of free moral agency and responsibil- 
ty. Christianity does not create the free agency of man or 
make him a responsible being, though it enlarges and intensifies 
these existing conditions of human life. These souls from 
darker ages and darker regions than our own have gone to 
heaven by virtue of the same faith that will save our souls; not 


236 


FAITH AND TRUTH. 


indeed the “ Christian faith,” technically speaking, but that faith 
which purifies the heart and renders it sinless before God. 

A human being zealously treading a path of error, in which he 
is placed by no volition of his own but by birth and education, 
and exercising fidelity toward God, presents a grand character in 
the sight of heaven and of earth. This fact alone can reconcile 
the seeming incongruity presented to our minds when we survey 
the religious world, full of clashing and warring religions, and 
•sects of the same religion, whose doctrines and practices are 
often diametrically opposed to each other. Amid this endless 
diversity there is a common element of unity—a faith of soul— 
that would reach up and take hold of a Father’s hand and be led 
by him. Out of all these sects and religions heaven has been 
populated by human souls made one, not by their intellectual 
agreements but by their heart-relation to God. As the faith of 
Abraham was counted righteousness so the faith of these souls 
was valued, not for what it was in fact, but for what it would 
be—its spirit and motive. 

That narrowness, intolerance, and bigotry in the church of 
Christ which has led to the persecution and massacre of large 
multitudes of the truest and noblest souls that have graced the 
-earth, came not of the spirit of Christ, nor from his religion, but 
was the blighting result of the union of Christianity and politics, 
the church and state, in the succeeding ages to the Christian era. 
It was the outgrowth of ignorance, inflamed with human passion 
and prejudice. 

Soon after its publication to the world the gospel of Christ passed 
from the hands of its chosen and inspired advocates and defenders 
into the hands of kings and popes, all of whom were rendered cruel 
and despotic by a spirit of political rivalry and jealousy. The 
church and state b$ing one all elements of disturbance in the one 
or the other must be carried for adjustment to these rival and 
uncharitable “lords over God’s heritage.” Should one dare to 
avow faith in some new theory or truth of revelation, philosophy, 
or science, he was at once stigmatized heretic, and must be 
silenced, put to death, or banished, lest a party be formed to 
follow him and he become a sharer in the popular homage. 


6 . 6 . NE WHO USE. 237 

Such, we believe, was chiefly the origin of that heresy-hunting 
spirit which so conspicuously marks ancient church history. 

Let us imagine Galileo, with his new theory of astronomy, 
brought into the presence of Paul, the great expounder of Chris¬ 
tian ethics, his accusers pleading the falsity of his theory and 
the disastrous results that must follow its promulgation. What, 
think you, would have been the verdict rendered by this judge 
in his case ? Put him to death ? Certainly not. Banish him ? 
Not likely. We have all warrant for the conclusion that his 
accusers would have been put to shame for their uncharity and 
intolerance toward one who was equally as pious and scrupulous 
as they were themselves. Doubtless he would have reasoned as 
he did with the contending parties in the church both at Rome 
and Corinth. “If this man honestly believes his theory of the 
earth’s revolution around the sun, and gives God thanks, and 
you as honestly believe that he is in error, and that the reverse 
of this is true, I see no difference in the moral complexion—the 
essential quality—of your lives. Both are actuated by the same 
motive and animated by the same spirit.” “Whether, therefore, 
ye eat or drink, or whatsoever ye do, do all to the glory of 
God.” “Give none offense, neither to the Jews, nor to the 
gentiles, nor to the church of God.” “ Destroy not him with 
thy meat for whom Christ died.” 

But Galileo, like thousands of others who have been forced to 
surrender their truest convictions or their lives, lived in a time 
when Christianity was felt in the world as a political power more 
than as a spirit of compassion and mercy among men. The all- 
important thing was that men should be submissive and passive 
in the hands of the potentates of the church and state, not that 
they should “search the Scriptures” or “be fully persuaded in 
their own minds.” Honest convictions counted nothing against 
the iron-like decrees and power of these self-constituted vicege¬ 
rents over the Lord’s kingdom. 

But this age is past, and we are fast being carried on to an age 
when the individuality of man will be unfettered and have free 
scope for the exercise of faith and duty. Already the great fact 
is well appreciated that sincerity, as an element of Christian 


238 


FAITH AND TRUTH. 


character, is of greater value and weighs more in the divine es¬ 
teem than a blind, unintelligible faith which submits to' the lead¬ 
ing of a fallible priest or pope. 

Unity and harmony are indeed essential lineaments of the 
church of Christ, but they are not to be secured by the sacrifice 
of individual sincerity and private judgment. These features of 
the church are not to be looked for in its outer life but in its 
inner spirit—in that oneness of soul-faith which seeks to perform 
the same sovereign will. The church of Christ is but one body 
of believers, notwithstanding the arbitrary distinctions and divis¬ 
ions instituted by those of his followers whose zeal has been 
greater than their love and knowledge; and there is no power 
or authority vested in human beings by which this oneness can 
really be broken up. And this body, and every member of it, 
is vitalized by one and the self-same Spirit, which is the only 
divinely-given bond of unity. 

To realize this existing spiritual fact we need but turn our eyes 
from the “ letter that killeth” to the “Spirit that giveth life.”" 
As Elisha prayed that a “double portion” of the spirit of the 
ascending prophet might be upon him, so the church needs to- 
pray that a double portion of the spirit of the ascended Lord 
may rest upon it, that this unity may appear and be more 
binding. 

Beneath the multiplicity of creeds, the war of ideas, and the 
clatter of words there is in the church a common spirit of faith, 
emphasized in the words, “ To the Lord he did it” and “ to the 
Lord he did it not.” With all the arrogance of men and of 
sects the church is still subsisting largely upon partial truths and 
many errors. If nothing but a knowledge of the absolute truth 
could save the soul, who could hope to be saved? What a 
mercy that it is not so, but that, while in search for the absolute 
and unadulterated truth, men are permitted to get good out of 
the little truth which they possess, and even out of their errors.. 
He who lives in the shadows of uncertainty, half doubting and 
half believing, and he who walks by the assurance of perfect 
faith, if they are equally sincere in the performance of the 
divine will as best understood, will enter heaven by the same 


6 -. 5 . NE WHO USE. 


239 


door. He who has worshiped God as a being of wrath and vin¬ 
dictiveness and he who has worshiped a God of love—a Father 
—will stand justified together if both have worshiped in sincer¬ 
ity and faith. 

They who have lived in the world as religious antipodes, bat¬ 
tling for doctrines and practices as vital and essential, though as 
opposite as the poles of the earth, if in sincerity and faith they 
have fought, will receive the same welcome : “ Come, ye blessed 
of my Father.” In every case it will be the spirit of faith with¬ 
in, and not the quality or quantity of truth possessed, that will 
insure the divine approbation. No quantity of truth, if faith be 
wanting, can raise a soul to heaven; and no quantity of error, 
if entertained in true faith, can sink it to hell. Every soul, by 
its faith or its absence of faith, must rise or sink in the righteous 
judgment of God. 

But the ideal state of a Christian life is to be found higher up 
than this which we have described—in the union of faith and 
truth. 

Vital, active faith may lift the soul to Jesus and lead to its ab¬ 
solute freedom from the guilt of sin; but faith, enlightened by 
the truth as it is in Jesus, will both free the soul from sin and 
the mind from error. 

Jesus, the incarnated “Word” of God, is, indeed, the only 
Savior of mankind. “ Neither is there salvation in any other > 
for there is none other name under heaven given among men 
whereby we must be saved.” But “the truth” is his right arm 
of deliverance from the bondage of error. There is something 
better than simple faith in Jesus, namely, enlightened faith in 
Jesus—a faith that grows in the atmosphere of his eternal truth. 
There is something better than a good purpose of heart, namely, 
such a purpose of heart guided by the truth, and thus set free 
from error. 

It is a valuable thing that a man be good, though he be a 
slave; but it is a much more valuable thing that he be good and 
at the same time a free man. 

Though heaven is doubtless largely populated with souls from 
regions unblessed by Christianity and from unenlightened ages of 


240 


FAITH AND TRUTH. 


the Christian era, the ideal state of things is to be found in hu¬ 
man beings going thither from an age of truth and enlighten¬ 
ment. Simple faith may be so valuable as to compensate for 
much error, but faith and truth combined can alone give to the 
soul a character of absolute excellence. This is the character 
anticipated by the Savior in the thought of the text—a character 
gravitating around the absolute truth and made free from both 
sin and error. 

To be a follower of Abraham was indeed a great thing; and 
if these carping, caviling Pharisees who resented the words of 
the Savior with the insolent intrusion, ‘ ‘ We be Abraham’s seed, 
and were never in bondage to any man,” had really been the 
faithful representatives of this “father of the faithful” Jesus 
would doubtless have called them blessed. But Abraham did 
not represent the ideal manhood, or age, of the world. Won¬ 
derful progress had been made since his day, and still more 
wonderful progress remained to be made under the benign influ¬ 
ence of Him who “spake as never man spake.” A greater than 
Abraham, or even than Solomon, had come to teach the world, 
and the least of his disciples would be wiser than they. Abra¬ 
ham, with all his faith, was not that free soul that he would have 
been had he received the fullness of redemption offered by the 
Son of God. “If the Son shall.make you free, ye shall be free 
indeed.” 

The bondage of ignorance and error has been the calamity of 
the world through all ages—the prime source of cruelty, perse¬ 
cution, and bloodshed. 

“ Man’s inhumanity to man 

Makes countless millions mourn.” 

And back of this inhumanity, as its prime source and inspira¬ 
tion, there has existed dark error and ignorance of absolute 
truth. Cold-blooded and deliberate crime has been committed, 
but not so much from this source has the “ inhumanity of man ” 
been felt as from a genuine zeal for the right, misguided and in¬ 
cited by error. Like one walking in midnight darkness and all 
the while feeling assured that he is in the right path—though in 


S. S. NEW HO USE. 


241 


fact in a wrong one—great and good men have enacted crimes 
in the name of justice and truth and spilled the blood of the in¬ 
nocent and virtuous as though it were the blood of vile and bad 
men. Theirs was “a zeal for God, but not according to knowl¬ 
edge.” It was the zeal of Saul of Tarsus, “breathing out 
threatenings and slaughter against the disciples of the Lord,” 
yet verily believing that “ God’s service ” was thus rendered. 

Such was the darkness that brooded over the soul of that 
Hindoo mother when, years before her conversion to Christianity 
and her enlightenment by the truth of Christ, from her religious 
zeal, she cast her child into the river Ganges; but when once 
the truth of Christ had flooded her soul with the light of heaven 
and she was free from the bondage of error how gladly would 
she have surrendered her own life to have restored that of her 
child. But this Hindoo mother furnishes only a miniature 
picture of a world of crime and inhumanity enacted in the name 
of justice and religion. Malice aforethought and inbred sin 
have dpne enough toward filling the earth with wailings and sor¬ 
row ; but, oh! ignorance, fired with human passion, has done 
more to swell the mighty chorus of human woe. Ignorance it 
was that incited the cry of the populace, “ Crucify him ! crucify 
him!” when Jesus was in the judgment-hall; and this same ig¬ 
norance, down through the ages that followed, burned and be¬ 
headed the martyrs of the Christian faith. 

Ignorance of the truth lies at the foundation of all kinds of 
sufferings and sorrow, and the Infinite only knows how much is 
alone due to this cause. And as the mind contemplates this 
dark picture of past religious life, what so relieves us of a fear 
of “the judgment to come ” as the echo of that divine petition, 
“ Father, forgive them, for they know not what they do?” 

The earth, at midnight, is an object of little interest to those 
who look for its scenes of beauty or its facts of science. These 
all lie unrevealed until the sun appears and lights up the whole 
scene with its effulgence. So the religious world lies in moral 
darkness until the truth reflected by the “ Sun of Righteousness ” 
shines upon it and reveals to the soul its divine beauty and its 
eternal verities. And as man depends upon the physical light 


242 


FAITH AND TRUTH. 


of the sun for his knowledge ot the material universe, the soul 
depends upon Jesus, “the light of the world,” morally, for its 
knowledge of religious truth and spiritual things. “Ye shall 
know the truth,” said Jesus to the believing Jews. 

The term knowledge, as used in human speech, is a relative 
term, and may be used of any measure or degree of information 
one may possess. But the term, in its deeper significance and 
as used by the Savior in the text, implies the idea of realization. 
“Ye shall realize the truth,” he says to these Jews; and this 
realization will carry you from a state of slavery, as it were, to a 
state of freedom; from the bondage of error to the liberty of 
truth. Between the mere information of a truth or fact and a 
realization of it there is a wide difference. For instance, all men 
have some information concerning the science of astronomy; but 
how faint and imperfect—almost as nothing—is this common 
knowledge in comparison with that realization of this science 
which comes to the student of the skies and the immensity of 
space! All men, with the naked eye, perceive something of the 
beauty ©f the snow-flake; but he who examines it through the 
microscope realizes a world of crystal feeauty unperceived by 
others. Such is pre-eminently the case with the Christian relig¬ 
ion and the blessed experience of a true disciple of Jesus. “The 
natural man receiveth not the things of the Spirit of God; for 
they are foolishness unto him: neither qan he know (realize) 
them, because they are spiritually discerned.” This spiritual 
discernment is the result of a growth of life under the inspiration 
of the Holy Spirit in the heart and divine truth in the mind; it 
is the Christ within us, freeing from sin and error and filling the 
soul with the hope of glory. 

Could the truth as it is in Jesus be realized by a human being 
as the snow-flake is realized under the microscope and as Jesus 
himself realized it, what a freedom would dawn upon that soul, 
filling it with light and joy inexpressible! Such knowledge 
would be power, indeed, sundering the fetters that bind the soul 
down to earth and lifting it above all sin and ignorance and giv¬ 
ing it a character of sublime virtue and excellence. Of such 
knowledge Shakespeare speaks when he says: 


S. S. NE WHO USE . 


248 


“ Ignorance is the curse of God: 

Knowledge, the wing wherewith we fly to heaven.” 

From this comm6n heritage of bondage, in all its forms and 
manifestations, truth is the grand liberator. “The truth shall 
make you free.” “And if the Son shall make you free, ye shall 
be free, indeed.” We know of no other end for which truth 
exists. This alone is its divine mission. Truth is the star of 
hope to the slave of every description, physical, mental, and 
moral. Truth is the mighty bolt of God sent forth to shiver 
the manacles that enslave human beings. It is the voice of 
emancipation wherever is heard and obeyed its true utterance. 
It is the eternal foe of all the powers of darkness that entrammel 
the bodies, the mtods, and the souls of men ; and as the liberator 
of mankind from any of these powers, it has accomplished more 
than all the armies of the world in physical contest. Noiselessly 
it may have been, though powerfully, it has moved along the 
line of its march like the morning light, obliterating the dark¬ 
ness of sin and ignorance and flooding the world with the light 
of heaven. And this glorious mission of truth shall not be ful¬ 
filled until the human race is “free indeed,” free from sin and 
free from that inhumanity and uncharity which have forged the 
fetters and placed in bondage therewith God’s truest and noblest 
servants in the past ages. 

In the universal search for truth men may seem at times to 
crush it out, to hush its voice amid the din of battle between 
conflicting theories and speculative opinions; but God in his own 
time will raise it up and give it utterance. As in chemistry it is 
-demonstrated that nothing can be really lost, so indeed, “Truth 
crushed to earth will rise again.” Some time, under some divine 
providence, or under the light of truth itself, it will spring up 
and shed its light on the path and soul of man. Not to believe 
this, one must doubt the sovereign and immutable will of almighty 
God, for he has decreed that it shall fail not until its divine mis¬ 
sion is fulfilled. “For as the rain comethjdown, and the snow 
from heaven, and returneth not thither, but watereth the earth, 
and maketh it bring forth and bud, that it may give seed to the 
sower, and bread to the eater; so shall my word^be that goeth 


244 


FAITH AND TRUTH. 


forth out of niy mouth,” saith the Lord. “It shall not return 
unto me void, but it shall accomplish that which I please, and it 
shall prosper in the thing whereto I send it.” All truth is of 
God, is eternal and immutable, and is sent forth as the “word 
of his mouth” on an errand of mercy and helpfulness toward 
man, and can not ultimately fail in its mission. Truth has 
nothing to fear, whether of science or religion, from the untruth 
of the world. Sooner or later it must and will outshine all error, 
as the greater brilliancy of the sun obscures the stars by day; so 
shines the truth as it is in Jesus, as he lived it and taught it, and 
as he exerts it in the salvation of men. In a word, his religion is 
the sublime center of all truth, the goal toward which the uni¬ 
verse of truths will steadily travel, and “at whose kingly feet 
they will cast their crowns. ” Whatever truths may come to light 
in the realm of science or philosophy, or in any other field of 
investigation, in all time to come, will be found to move around 
this center as the planets gravitate around the sun. All the 
world’s history must continually develop itself in harmony with 
the truth of Jesus, yea, in harmony with Jesus himself, who was 
God’s eternal “Word made flesh,” “that he might redeem us 
from all iniquity and purify unto himself a peculiar people, 
zealous of good works.” 

Observe, in conclusion, in the light of this reasoning, how 
manifest and simple the mission of God’s prophets and the 
church. It is not that they should undertake the liberation of 
men from their bondage to sin and error by any human device 
or agency. All such efforts must prove not only fruitless of any 
permanent good, but injurious in the extreme to the cause of 
Christ and his truth. And may it not be that the ministry in the 
past has employed far too much such human instrumentalities 
that it has not been crowned with more brilliant success in 
planting the banner of Jesus in heathen lands and raising men 
everywhere to the blessed estate of freemen in Christ Jesus? 
May it not have aimed too much to present to the world a creed, 
a correct system of theology, rather than the necessity of faith in 
the incarnate “Word” and the saving truths of the plain gospel 
of God’s love ? This alone is the lofty mission of God’s prophets, 


£ S. NEW HOUSE. 


245 


in the work of human redemption. They can not raise men to 
the “liberty of the sons of God” by any power within them¬ 
selves, nor can they teach them any process of self-cure or self- 
help; but they can bring them to “the Lamb of God, which 
taketh away the sin of the world,” and to the “ Word made flesh,” 
and here they shall be made “free indeed.” They are to con¬ 
vey to them the “proclamation of emancipation” from the “King 
of kings and Lord of lords,” and bring it to bear with all its 
divine power and authority upon their enslaved souls and intel¬ 
lects, and thus liberate them from the bondage of sin and error. 
This, and this only, are they sent to do—to “preach the gos¬ 
pel,” to “preach the word,” to “do the work of an evangelist,” 
and to “make full proof of the ministry.” 





15 


REV. WILLIAM H. ORR. 


BY REV. JOHN T. PHILLIPS. 


Rev. William H. Orr is a native of Clermont county, Ohio, 
where he was born April 27, 1844. His grandfather emigrated 
from Ireland, served in the war of 1812, and was in the “ Hull 
surrender.” His father, A. N. C. Orr, was born in Butler 
county, Ohio, and was married with Elizabeth Hair, September 
12, 1839. The subject of this sketch was the second of five 
-children—four sons and one daughter. The first fifteen years of 
his life were spent upon the farm with his father, where he 
worked in the summer and attended school in the winter. After 
this age he began doing for himself, working five or six months 
in the year and attending school the rest of the time until the 
year 1861. He responded to the call to arms in his eighteenth 
year, and enlisted in Company E, Forty-seventh Regiment Ohio 
Volunteer Infantry. While a soldier he was engaged in thirty- 
three battles, of which the most noted were Vicksburg, Mission 
Ridge, Kenesaw, Atlanta, and Fort McAlister. He received a 
furlough home for meritorious conduct at Vicksburg; also at 
Atlanta and McAlister. 

Having served his country four years and three months he 
returned home and entered the school-room, where he remained 
as student or teacher for more than four years. He married 
Miss Rebecca A. Tedrick, October 1, 1867, by whom he is the 
father of three children. 

Elder Orr was converted under the labors of William Pang- 
burn, in June, 1867 ; was baptized by E. N. Vermillion, Novem¬ 
ber 8, 1867 ; joined the Southern Ohio Christian Conference in 
October, 1868, and was ordained at Dallas in October, 1871— 
Dr. N. Summerbell, M. Gardner, and E. W. Humphreys com¬ 
mittee. He immediately took charge of three churches—Dallas, 























VV. H. ORR. 


247 


IFairview, and Centerville—and has not been without work since. 
In the spring of 1876 he located in Philo, Illinois, taking charge 
■of the Olive Church. Brother Orr did good work for the Olive 
Church. He has since been pastor for two years at Farmer 
City, Illinois, where he has met with good success. He is now 
.{1881) settled as pastor at Eaton, Ohio, and doing well. 

Brother Orr is below medium height, weighing about one 
hundred and thirty pounds. As a speaker he is eloquent and 
logical. He is a good sermonizer, with magnetic attraction. 
His voice is smooth and his delivery good. He has also a pre¬ 
cious gift in song. He is a young man of great promise, and, 
'God sparing his life, will make a man of great usefulness in the 
Christian Church. 


THE FIGHT OF FAITH. 


BY REV. W. H. ORR. 


“Fight the good fight of faith” —I. Timothy 6 : 12. 

Everything valuable survives by fighting opposing influences^ 
In every clime some leading nucleus of vegetation has been 
successful in this struggle for existence. The predominating, 
plants are those that survive the conditions of soil, the change 
of climate, and the exposure to accident. We have the pine 
forest and the hard-wood forest. On the broad and beautir- 
ful prairie are gaudy flowers and luxuriant grass that have 
withstood the pinching frosts and piercing winds of centuries. 
In this struggle for life the strong may overcome the weak. The 
shadow of the great oak will kill all other forms of life abqut it. 
Under the skillful hand of man the dense forests that stood 
immovable for ages have been supplanted with teeming fields of 
grain and orchards of golden fruit. Few of the, birds and ani¬ 
mals that increase rapidly die with old age. They become a 
prey for stronger birds and animals, or food for man, or victims 
to accident and exposure. The same conflict appears in human 
life. Only a few of the strongest reach a ripe old age. More 
than one half die in childhood. The many physicians, patent 
medicines, water-cures, and retreats for the sick and unfortunate 
of our race show the severity of this struggle for life. And the 
fast-growing cities of the dead tell of certain defeat. 

The intellectual worker finds a long and severe fight for 
excellency in knowledge. The way of culture is the way of 
work. Our school-days must be followed with earnest, intelli¬ 
gent, faithful, and unceasing toil. The burden of Dr. Johnson's 
birthday prayer—for more than fifty years—was to be delivered 
from idleness and intellectual sloth. To fight for an excellent 
life in Christianity is finding the same conflict in an austere form. 
All victories achieved over self and vicious influences are by the 




W. H. ORR. 


251 

power of faith. The religious life has a serious look when we feel 
ourselves borne down or carried captive by some vicious force. 
Why do we struggle to maintain the right and fall into the wrong 
without effort ? We have grown up with the fact and cease to won¬ 
der at it. In this important battle for the soul's supremacy the lan¬ 
guage of the apostle seems opportune: “ Withdraw thyself from 

men of corrupt mind, destitute of the truth.” ‘‘For the love of 
money they have erred from the faith and pierced themselves 
through with many sorrows. But thou, O man of God, flee 
these things, and follow after righteousness, godliness, faith, love, 
patience, meekness.” (I. Timothy 6: io, n.) This demands 
as strong human effort as if it was all that was in the field. We 
can make no just estimate between the relative value of divine 
grace and human effort, as united elements in a well-balanced 
'Christian life. It is safe to give the text its strongest meaning. 
The more dangerous tendency is to belittle human effort and 
give the work of salvation into the hands of the Divine. It is so 
much easier than self denial or daily victories. Many, seem¬ 
ingly, enter the Christian life expecting to give the entire work 
into the hands of Jesus. They might well say, 

“My willing soul would stay 
In such a frame as this; 

And sit and sing herself away 
To everlasting bliss.” 

They expect a beautiful life without meeting old aggrievances, 
and when brought face to face with stubborn facts become dis¬ 
couraged and give up the struggle. This idea of Christian war¬ 
fare is not so pleasing as that of letting Christ fight our battles, 
But to me far more important. The dark cloud of modern 
skepticism threatens to fill our land with doubt, and thus become 
a great hinderance to evangelic work, but not so much as the 
many defective Christian lives and characters. The infidel’s 
best argument would go down in the presence of a life of incor¬ 
ruptible honesty, of disinterested love, and the sacrificing benev¬ 
olence of holiness like an iceberg under a tropical sun. No 
wonder that Baul encouraged his young friend to be active and 
self-denying. He knew how strong were the foes of virtue 



252 


THE FIGHT OF FAITH 


within and around man after beginning a religious life. A sense 
of duty is the only strong weapon to use upon the evil tendencies 
and dark desires of the human heart. 

A life having for its highest purpose the mastery of all its 
powers to serve God is a life of faith. Conversion is the first 
successful step. There can be no permanent reconstruction 
without a change of heart. Not a creation, but a regeneration 
—a restoring of the spiritual man so long borne down by the 
man of flesh. The broken-down defense of virtue can not be 
rebuilt by a single act in life. We can not lay off a habit as 
we do a garment. Virtuous habits can only be restored by 
much prayer and a diligent exercise in godliness. There is- 
“first the blade,- then the ear; after that the full corn in the 
ear.” (Mark 4: 28.) 

In this fight of faith there must be first a fight with self. 
When a man declares a belief in something better than his past 
life he at once makes a declaration of war against himself, and 
the great struggle will be to employ all his powers in the pursuit 
of the higher ends of godliness. We meet men in every-day life 
who are slaves to a bad habit or base passion. They can not 
command their powers, nor get the consent of their will to a 
square fight for deliverance. To be tempted, or occasionally 
have an old habit to wake up, is no sign that we are not con¬ 
verted, but it is a sign that we have something to do after con¬ 
version to keep ourselves in the footsteps of Jesus. It reveals 
the necessity of a process of education in spiritual things to bring 
our lives where they will tally with our profession. We are 
born of God, but a well-developed Christian character is not the 
result of an hour’s blissful experience; nor does the study and 
ardent devotion to some pet formula or creed produce a change 
of heart. Faith deals with individuals instead of some great 
theory or system of philosophy. It stands for life inspired by a 
person, and not for a life wedded to some certain form of Chris¬ 
tian thought; hence, devotion to a form of theology, or of eccle- 
siasticism, or to an organization can never form a part of that 
fight which leads man along towards salvation. We can not 
expect a liberal faith to spring up from a study of Presbyterian^ 


t 


W. H. ORR. 


25S 


ism or Methodism, or from the formula of any sect. A defect¬ 
ive Christian life often comes from planting our faith in too thin 
soil. In erecting this divine character men want to accept 
Christ as the child accepts its mother. They must be nourished 
from the unadulterated milk of the word. 

The change that takes place in conversion depends very much 
upon what kind of a life the man has lived. Some have a 
terrible struggle to bring themselves in submission to God, but 
when they do divine light will flood the soul. Others grow up 
into a Christian life with little difficulty. They can not tell just 
when they were converted, but have abundant evidence of their* 
acceptance with God. There are others whose surroundings 
have been very bad. They grew up with but little or no 
restraint, hence will find an enemy within to contest every inch 
of ground in the struggle for a holy life. They can have no esti¬ 
mate of the power of habit until they try to get loose from it. As 
a general rule strong passions, fostered by long indulgence, come 
slowly under the requirements of the new life. It is not a fight 
of man with man, but a fight of man with himself; not a wrangle 
over some creed or confession, but a fight of man with enemies 
in his own heart. 

To linger in experience is to cultivate a morbid sentiment—a 
kind of back-and-forth movement between zeal and religious 
indifference, rather than steps unto heaven. A healthy, religious 
experience will unite all its powers in doing good and saving 
others. Simply cultivating our own experience is living in the 
past and out of sympathy with the people and work of the 
present. A rousing sermon, a spirited prayer, or a warm, social 
meeting may lift them out of their surroundings for a short time,, 
but can do them but little permanent good. Spasmodic religion 
has a wonderful tendency to develop the emotions, and when 
settled into habit will entirely destroy Christian work. Such 
persons are apt to become uncharitable and sometimes loose in their 
morals. The Lord may love this class of society, but I do not 
think he has much admiration for their Christian character. A 
Christian character does not consist of enraptured experience, 
but a growth in grace and a more extensive* knowledge of our 


254 


THE FIGHT OF FAITH. 


Lord Jesus Christ. Again : This great fight consists in fighting 
outside vicious influences. The young Christian begins the new 
life in the same world, surrounded mostly by the same old at¬ 
tractions. His constitutional qualities are the same. He has 
the same natural love, ambition, and duty to his family and 
society. He is surrounded by temptations in various forms, 
ready to allure him away from the new path. Old influences, 
excited by the cordial greeting of former associates, will kindle, 
without consent, a general glow in the heart. Conversion does 
not create a new faculty. He begins the new life in the familiar 
scenes of the old, and is still susceptible of being tempted by 
them. 

Conversion enthrones the spiritual man over the man of flesh, 
and thus starts the convert out to realize the Christian’s ideal of 
true greatness. He is required to shun the practices that beset 
men; to keep clear of the things that pierce them with sorrow, 
and follow after righteousness, godliness, faith, love, patience, 
meekness. The objects of this new life are mostly spiritual, and 
must be regarded by faith. To attain them he must turn from 
the old life and give prayer and thought to the new. He will 
find it a difficult task to crucify the old man. The apostle said, 
“I die daily.” A religious experience will not shield from 
temptation, nor joining the church exclude the associations of the 
world. If there are weak points they must be guarded long and 
carefully. You will find that the drunkard, the licentious, the 
man of mean tongue, the intellectual weak man, and all others, 
if they fall, it will be at their point of special weakness. No one 
can safely challenge temptation. Nor is it safe to play with old 
fires. There has been a theory advanced in the past few years 
that to me seems dangerous. It is this: “A religion that can 
not save me immediately so as to put an end to all this fighting 
with my enemies is not worth having.” It is a very beautiful 
idea but will not meet the stubborn facts in human lire. 

While a few profess to meet these high attainments the great 
mass of Christians find their achievements by overcoming sin in 
the continuous conflicts of life. The idea that sanctification can 
so purify our nature that nothing will remain for temptation to 


W. H. ORR. 


255 


•challenge is expecting what you will never get. Eve, in looking 
upon the forbidden fruit, saw that it was beautiful—pleasing to 
the taste and desirable to make one wise. She was wholly fas¬ 
cinated with the prospect. If sober thought had broken the 
spell and she had turned away with a good solid ‘ ‘ No! God 
forbids it,” she had won a great victory. There was no sin 
until her desires got the consent of the will. All after results 
find their'beginning in the decision of the will. A man is not 
to blame for getting drunk after swallowing a pint of whisky. 
The blame attaches to the act of deciding to drink the liquor. 

In the material world we know the character of dangerous forces 
and seek to lessen the chances of danger by keeping gunpowder 
away from fire. All the rocks and uncertain currents over 
which man must sail should be signaled. Each shipwrecked 
soul is but a buoy to tell where danger lies. We should write 
danger over all immoral books and papers, saloons and brothels, 
lusts and passions; but say to all that in the deep, clear channel 
of labor, and love, and truth the fragile bark of man may sail 
until safely anchored in the harbor of heavenly rest from the 
swelling surges of passion and the angry storms of sin. 

The Christian must take the aggressive, maintaining his rights 
against “ the old man” and outside vicious influences. He has 
Teen struggling to keep himself in the service of God. Unless 
he gains something it will soon become weary work. A Christian 
is a man with his nobler self enthroned through the power of 
Christ. And the great contest will ever be in maintaining that 
throne against the old tyrant that used to occupy it. It always 
wins to turn the enemy’s guns upon the foe. Ambition, cour¬ 
age, generosity, friendship, intelligence, zeal, and perseverance 
have won us success in our rebellion against God. Turn these 
upon “ the old man” and they will win glorious victories for the 
“new.” The value of an engine is not in the amount of steam 
it can generate, but in its ability to control and use the same at 
the will and pleasure of the operator “A man with great tal¬ 
ents but void of discretion is like Polyphemus in the fable, 
strong and blind; endued with an irresistible force which, for the 
want of sight, is of no use to him.” The efficient men are those 


256 


THE FIGHT OF FAITH. 


who can go far enough and there stop. Life’s best victories are- 
gained when something is won. The Christian’s heart, and 
head, and hand must be vigorously employed with some noble- 
achievement in prospect. The proficient man in sin will fi«d, 
after conversion, his most seductive enemy to be religious idle¬ 
ness. Men of thi$ stamp have no correct estimate of their lia¬ 
bilities. Unknown dangers beset then* way. The idea that it 
makes no difference what a man has been before conversion is a 
dangerous and mischievous sentiment. There must be some¬ 
thing to build upon. Conversion does not create character. The 
Christian’s character can oply be developed by victories in the 
the contest for a godly life. The majority of people who are con¬ 
verted late in life will have to contest every inch of ground to the 
celestial city. The fight for spiritual excellence fairly begins when 
faith becomes the chief force in Life. Peter speaks of “exceed¬ 
ing great and precious promises, that by these ye might be par- 
takers of the divine nature, having escaped the corruption that 
is in the world through lust. And beside this ”—now begins the 
achievements—“giving all diligence add to your faith virtue, 
and to virtue knowledge, and to knowledge temperance, and to- 
temperance patience, and to patience godliness, and to godliness, 
brotherly kindness, and to brotherly kindness charity.” (II. 
Peter i : 4-7.) 

We are not alone in this warfare, but Jesus has wisely hidden; 
from us the place where grace begins; hence we are admonished ta 
“give all diligence to make our calling and election sure.”' 
There are no joys so sweet as those found in the excellency of the- 
divine life. 

Self-control, culture, purity, and the ability to enjoy and serve 
God make men eternally rich and happy. That man will best 
realize the idea of Christian perfection who keeps a spotless- 
character alongside of a deep and joyous religious experience. 
Faith is a wonderful principle. It is “the substance of things, 
hoped for, the evidence of things not seen.” “This is the vic- 
- tory that overcometh the world, even your faith.” These defini¬ 
tions present faith as the inspiration and great force of the 
Christian life. It is by this inspiration that “ we look not upora 


W. H. ORR. 


257 


things temporal, but upon things eternal.” Many can look upon 
the past and see their best achievements in deep afflictions, 
heavy crosses, and sad experiences. It was then they fully real¬ 
ized the experience of Paul as described by him : “ For our light 
afflictions, which are but for a moment, work for us a far more 
and exceeding and eternal weight of glory; while we look not at 
the things which are seen, but at the things which are not seen; for 
the things which are seen are temporal, but the things which are 
not seen are eternal.” (II. Cor. 4: 17, 18.) So it comes that 
faith keeps us in the pursuit of heavenly things. 

Let us, then, bear life’s burdens bravely and its crosses 
gladly, “looking unto Jesus the author and finisher of our 
faith.” And when the evening of life shall have come we may 
look upon the past in triumph, and forward “to an inheritance 
incorruptible and undefiled and that fadeth not away, reserved 
in heaven for you, who are kept by the power of God through 
faith unto salvation ready to be revealed in the last time. 
Wherein ye greatly rejoice, though now for a season, if need be, 
ye are in heaviness through manifold temptations: that the trial 
of your faith, being much more precious than of gold that per- 
isheth, though it be tried with fire, might be found unto praise,, 
and honor, and glory at the appearing of Jesus Christ: . 
receiving the end of your faith, even the salvation of your 
souls.” 


REV. JOHN T. PHILLIPS. 


BY REV. GEORGE W. RIPPEY. 


John T. Phillips was born on the Ohio River, on board a 
steamboat, as his parents were moving from Russel’s Mills, Bris¬ 
tol county, Massachusetts, to Brown county, Ohio, September 
3, 1840. He was the eldest of six children. His father, Elder 
John Phillips, was a man of very forcible character and an elo¬ 
quent and able preacher of the gospel. His mother, whose 
maiden name was Ruth H. Gifford, was a woman of consistent 
Christian character, devout, kind, and benevolent. 

John T. Phillips’ opportunities for education were good. At 
the age of thirteen years he was sent to the normal school at 
Lebanon, Ohio, where he remained four years. He was then 
sent to Antioch College, where he remained nearly four years 
more. He afterward spent one year in Union Christian College, 
Merom, Indiana. 

He was converted at Bethany Church, Warren county, Ohio, 
December 31, 1855, under the joint labors of his father and 
Elder John Taylor, of New Bedford, Massachusetts, and was 
baptized by Thomas A. Brandon on New Year’s day, 1856. 

In the year 1858 he was deeply and solemnly impressed to 
preach the gospel, and preached his first sermon at Red Lion, 
Ohio. 

In i860 he removed with his parents to Sullivan county, In¬ 
diana, and on the 24th of August, 1862, he was married to Miss 
Mary F. Higbie, daughter of Dr. J. T. Higbie, of Sullivan, Ind. 

He entered the army in 1863 a °d served to the close of the 
war in the Fifty-seventh Regiment Veteran Volunteers. 

He was ordained at Cloverland, Indiana, in 1869, by Joel 
Thomas, A. L. Carney, Thomas Holmes, and James McKinney. 

He had taught common school sixteen terms and had change 
of a high school one year. 




259 


/. T. PHILLIPS. 

After his ordination he entered immediately into the pastoral 
relation, and gave his entire time to the work. From the two 
churches of which he had the care the first year he received one 
hundred dollars. Like the majority of men who have attained 
success in any department of life, he began at the bottom round 
of the ladder as pastor of two small churches and quickly and 
surely arose to the pastorate of some of the best churches in 
Indiana. 

He has been president of the Western Indiana Conference for 
some time, and has been president of the Indiana State Confer¬ 
ence from the time of its organization. For several years he 
has been a member of the Board of Trustees of Union Christian 
College. His great executive ability has made him a popular 
presiding officer, and being a natural leader he has done, and is 
doing, much to advance the cause of Christ in Indiana and 
bring about a more systematic plan of action and a better co-op¬ 
eration among, the brotherhood. Action and industry are a part 
of his make-up, and the amount of work he does in reading, 
writing, traveling, preaching, lecturing, and pastoral visiting is 
almost incredible to one of less industry, physical endurance, 
and consecration. He travels about ten thousand miles annu¬ 
ally, preaches, on an average, two hundred and twenty-five ser¬ 
mons, and lectures a dozen or more times. He manages to hold 
five and six protracted meetings each winter. He has received 
3,300 into church fellowship and baptized 480. 

He is five feet nine inches in height, compactly built, and pos¬ 
sesses a vigorous muscular development, weighing one hundred 
and ninety-five pounds. His complexion is fair. 

His manner of speaking is as original as it is forcible. It is 
an eloquence of that natural, flowing character which wins the 
heart as well as convinces the judgment. He does not move 
men so much by the terrors of Sinai as he does by discovering 
unto them the beauty there is in Christ and his holy religion, 
thereby drawing men unto the Redeemer. He is a good singer, 
and this completes in him the rare combination of pastor and 
evangelist. 


THE MISSION OF THE CHURCH OF CHRIST. 


BY REV. J. T. PHILLIPS. 


“/, Jesus, have sent mine angel to testify unto you these things in.the churches.'' 
—Revelation 22: 16. 

Among the many laudable, commendable, and philanthropic 
institutions organized for the elevation of men, none can claim 
equality with or superiority over the divine institution - the 
•church of the Lord Jesus Christ. What the sun is to the plane¬ 
tary system the church of Christ is to the moral world. Around 
it all other systems must revolve. 

The church of Christ challenges all human institutions. It 
redeems and does not curse; lit elevates and does not crush; it 
makes rich and does not bankrupt. The church of Christ pro¬ 
poses to do peaceably by love, unaided by force, all that huge 
armies can do by the power of the sword. All human institu¬ 
tions for good, regardless of name, stand back aghast in the hour 
of death unable to bridge the chasm over the dark valley. Then 
it is the church of Christ comes to the rescue, and erects his 
banner on the other side of the grave. On it is written in letters 
of gold, “I am the resurrection and the life; he that believeth 
in me, though he were dead, yet shall he live.” 

Christ steps into the grave, supplies the “ wanting link,” con¬ 
nects the visible with the invisible, bridges the chasm of death, 
and says to every believer, “Cross over on me.” Oh, the 
precious name of Christ; how it thrills our souls with joy to 
know that Christ saves “over there.” 

“And when my task on earth is done; 

When, by thy grace the victory’s won, 

E’en death’s cold wave I will not .flee, 

Since Christ through Jordan leadeth me.” 

Nothing that men can possibly discover or invent can produce 




















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263 


/. T. PHILLIPS. 

un the human heart an expectation, much less a hope, that they 
'will live again. Here the world fails, and the church of Christ 
•comes in triumphant over all. But we pass to a more extended 
discussion of the mission of the church of Christ. We remark : 

I. That in the growth and cultivation of its members the 
church is a progressive institution. 

Hitherto the world has had a wrong impression of the church, 
-.expecting of it too much. We have often felt that even mem¬ 
bers of the church, honored with age and long experience, did 
not fully comprehend the grand and noble mission of the church 
'•of Christ. We have seen the minister who should be to his 
people the very embodiment of correct example make most 
.grievous mistakes in regard to the discipline and growth of 
members in the church. Having not the least seeming concep¬ 
tion of human nature, and demanding of the weak and feeble in 
•Christ things unscriptural, inconsistent, and impossible. 

The Christian life commences at a “birth” at “spiritual 
infancy” or childhood. “And said, Verily I say unto you, Ex¬ 
cept ye be converted, and become as little children, ye shall not 
enter into the kingdom of heaven.” What parent would expect 
ot his little child ability to obey, power to resist temptation, be¬ 
havior, experience, and knowledge; or expect of him in any 
department of life the wisdom and prudence of mature manhood ? 
If not to “be expected of children in age, why expect and demand 
it of babes in Christ? This would indicate a gradual unfolding 
of the kingdom of Christ in the soul. 

In the third chapter of second Peter we read : “ But grow in 
..grace and in the knowledge of our Lord and Savior Jesus Christ. 
To him be glory both now and forever Amen.” Here the 
head and heart are both addressed, and the admonition is to 
grow in grace and knowledge. Some are but half developed— 
all (t grace” and but little knowledge. Growth in knowledge 
•and grace is the law of the kingdom of Christ *n the hearts of 
•men. 

In the explanation given by.Jesus of the parable of the sower 
•he teaches us that the ‘ ‘ seed ” is the word of God. The place 
•the heart, the growth gradual, and the ultimate result the king- 


264 


THE MISSION OF THE CHURCH 


dom of God. In the same chapter (Mark 4) the Savior con¬ 
cludes his subject by applying it .to the church or the kingdom 
of God in the “beginner.” He says: “ So is the kingdom of 
God, as if a man should cast seed into the ground; and should 
sleep, and rise night and day, and the seed should spring and 
grow up, he knoweth not how. For the earth bringeth forth 
fruit of herself; first the blade, then the ear, after that the full 
corn in the ear.” First the birth—the “blade;” then the de¬ 
velopment—the ear or stalk; then the mature, or fruit-bearing, 
Christian—the “ full corn in the ear.” 

Little children are soon tempted and easily led astray. So 
with spiritual children when first born into the church. Inexpe¬ 
rienced and quickly discouraged, childlike, they are soon influ¬ 
enced and tossed. Paul, speaking on this point, says: “That 
we henceforth be no more children, tossed to and fro, and car¬ 
ried about with every wind of doctrine, by the sleight of men, and 
cunning craftiness, whereby they lie in wait to deceive.” The 
language here indicates that children are liable to be influenced 
away. Not having strength to resist and knowledge enough to 
comprehend, they fall by the way. 

It is right here where the fathers and mothers of the church 
make such disastrous mistakes—ignore and violate one of the 
dearest and most sacred principles of the Christian Church. 
The brethren conclude to have a “revival.” Accordingly they 
send for the talented Elder A. This dear brother comes, full of 
the power of his calling, and labors with all his ability. The 
church prays the Lord to bless the truth, that it may convict and 
convert sinners. The church is revived, and fifty, sixty, or a 
hundred are converted and born into the church. The minister 
goes home. The meeting closes. Those agonizing prayers have 
ceased. The interest among the brethren dies out. The young 
converts begin to look around for friends, and food, and growth. 
No prayer-meetfhg; and if “one,” praying Brother B. and ago¬ 
nizing Sister C. are not there—the spiritual development and 
growth of these dear souls has ceased to bear with such weight 
on their hearts. The church does not remember that now, 
above all other times, is the very time that they should be inter- 


265 * 


J. T. PHILLIPS. 

ested in the life and growth of the young converts. Oh! how 
sadly we have seen the church neglect the young converts in 
their “spiritual growth.” No prayer-meetings are held, na 
counsel given, no affectionate kindness offered, and at the same 
time the young converts stumble into the world, and, like the 
neglected young corn, can not grow for the lack of proper culti¬ 
vation and attention. 

We will conclude this part of the subject on growth up into- 
Christ by requesting your attention to the following: “ And be¬ 
sides this, giving all diligence, add to your faith virtue, and to 
virtue knowledge, and to knowledge temperance, and to temper¬ 
ance patience, and to patience godliness, and to godliness broth¬ 
erly kindness, and to brotherly kindness charity. For if these 
things be in you, and abound, they make you that ye shall nei¬ 
ther be barren nor unfruitful in the knowledge of our Lord Jesus. 
Christ.” 

II. The church, in character, is reformatory. 

Conversion is considered by many to be an instantaneous work 
performed in the soul. Still the habits, customs, appetites, and 
passions that lead a man to deeds of wrong can not immediately 
be brought into subjection to the divine law. The inspired 
writer understood this when he said, “ Wherefore let him that 
thinketh he standeth take heed lest he fall. ” 

The force of habit is a terrible hinderance to progress in the 
divine life. To overcome established habits requires time and 
patience. It is like repairing an old house by converting it into 
a new one. You can resolve in a moment what you will do. 
You can quickly build and change in your mind, but it will take 
long days and much fatigue ere that old house is reformed into a 
new one. Such is our physical change. 

Mr. Moody, while in London, beautifully illustrated this point. 
Walking along one of its thoroughfares one morning in company 
with a friend Mr. Moody espied an old discharged soldier of the 
King’s Arm Service just returning with a well-laden basket from 
market. “ Now,” said Mr. Moody, “ with a single word I can 
make that used-to-be soldier drop his basket of marketing.” His 
friend rather doubted his ability to do this. Quickly Mr. Moody 


266 


THE MISSION OF THE CHUR CH. 


•stepped up behind the old soldier and exclaimed in the com¬ 
manding voice of an officer, “Attention!” Down went the 
basket of marketing, out rolled the eggs, and immediately in an* 
swer to the force of habit the old soldier clapped his hands to 
his side and came to his old position—“Attention/’ “There,” 
said Mr. Moody, “you have an exhibition of the fearful influ¬ 
ence of a sinful habit. You may convert the soul instantly, but 
the influence of an ungodly habit and life can only be overcome 
by a careful, watchful, gradual reformation.” 

A man who has long been addicted to drunkenness may re¬ 
solve positively to quit now. He means it, and has determined 
to stick to it: yet we have seen that man with a converted mind 
but with an unconverted appetite who, a year afterward, did not 
dare to try to pass a saloon for the lack of strength to resist the 
love for strong drink and the force of a long-continued habit. 

I was once acquainted with a Christian minister who resolved 
( publicly and before God to immediately and forever cease the 
use of tobacco. He was respected as a man of his word and of 
iron will. Not a year from that day, at a railroad depot, as the 
luscious “ honeydew ” tobacco was passed by one friend to an¬ 
other this minister of nearly sixty years observed it, and so great 
was his love for the weed and the force of habit so strong that 
he began chewing an imaginary quid. In thirteen months he 
gave up the struggle and went back to his habit. 

These illustrations develop the fact that though a man is con¬ 
verted, and that instantly, the errors and mistakes of a life-time 
can not be overcome without long and patient struggle. Paul 
says that he found this law : ‘ ‘ That when he would do good evil 
was present with him.” 

There is no scripture that says turn a member out of church 
-or scratch his name off the book. But Jesus teaches us to for¬ 
give abundantly: “Then came Peter to him and said, Lord, 
how oft shall my brother sin against me and I forgive him ? till 
seven times? Jesus saith unto him, I say not unto thee, Until 
seven times, but, Until seventy times seven.” And Paul’s teach¬ 
ing to the church is that “ if a man be overtaken in a fault ye 
which are spiritual restore such a one.” The Bible tells us that 



267 


J. T. PHILLIPS. 

if a brother err from the truth, and one convert or save him, he 
shall save a soul from death and hide (not expose) a multitude 
of sins. Here the beautiful mission of the church as a reforma¬ 
tory power is illustrated most completely. 

When a neighbor is prostrated with a disease of the body and 
nigh unto death all the people tender him sympathy and encour¬ 
agement, exhorting him to be patient, hopeful, and of good 
cheer. But when a brother in the church becomes spiritually 
sick and is nigh unto death we go not to see this erring and af¬ 
flicted one, discouraged and depressed in spirits, to counsel with 
and pray for and encourage him. No, not one of us calls upon 
the distressed brother to admonish him, as we should. Now 
this is a grievous wrong. Instead of destroying his name and 
fame by advertising his faults to the world we should have ad¬ 
monished and helped him. If we would use as much prayer, 
and preaching, and missionary work to keep converts in the 
church as we do to get them there we would come nearer filling 
the mission of the church; and the days of church-trials—that 
have cursed and destroyed so many of our churches—would be 
unheard of or numbered with the things of the past. A church- 
trial is a calamity to any church and usually.a disgrace to its 
•t members. 

Early one morning while the Savior was at the temple a self- 
- constituted committee brought unto him a woman taken in a 
deed of shame. “Now/’ said the committee, “Moses, in his 
law, commands us that such should be stoned; but what sayest 
thou?” I imagine 1 can see that self-righteous committee, full 
of arrogance and conceit, ever ready to execute judgment upon 
the offending one. But they were put to shame by the remem¬ 
brance of their own guilt. The Master said, “Go, but sin no 
more.’’ I see these genteel sinners, each with an armful of 
stones waiting with anxious suspense the decision of Christ, 
eager to stone this unfortunate woman to her death, only waiting 
for the Savior to say, “Certainly, gentlemen; this woman has 
committed a sinful and a disgraceful act. Yes, stone her to 
death. I die to save the righteous, and we* must keep our 
church pure.” This would be the decision of our modern 


268 


THE MISSION OF THE CHURCH 


churches. They would lift their hands in holy horror. The 
scandal-mongers of the church would, in their righteous indig¬ 
nation, never cease to discuss the case, exclaiming, “Such a. 
pity!” and “ Such a shame! ” All would be prompt at the 
church-trial, but not one in counsel and in prayer with and for 
the overwhelmed in disgrace and sin to reform—reform and 
save. But when they continued pressing Christ for an answer 
Jesus “lifted himself up from writing on the ground,” and said, 
“Let him that is without sin cast the first stone.” Oh! how 
many of our dear brethren ignorantly, in their blind zeal to 
purify the church, mistake their mission—cast the first stone and 
strike down the grandest principle of the gospel. Drop the 
stones, brethren, and go to work. 

How we wish our church and people could realize the lesson 
of this forcible figure. That it is the sick that needs a physician, 
and that the sinful need the help of the church. This teaches 
us that it was the duty of the church to reform even the very 
worst. 

The Savior again illustrates the mission of the church under 
the parable of the “tares and wheat.” Representing the fact 
that notwithstanding our desire to keep the church pure we 
mistake our mission. That is a work that belongs to Christ. 
Ours is to reform, not to pull up the tares or turn out members. 
Our duty is not to act the part of a judge, but to take the place 
of a “nurse.” In eradicating the tares we are liable to make 
mistakes, and do harm by pulling up the good wheat Instead 
of spending time in bringing members to judgment leave that 
matter to Christ and his angels. We should use all of our 
precious time in trying to turn the tares into wheat. If we fail 
we have but done our duty. Leave the event and result with 
Christ. If bad members are in the church go on praying and 
laboring for their reformation. You need not go to hell because 
they do. If you do right and perform your duly, what business 
is it to you? Perhaps you are not without sin. Bad members 
might just as well go to hell in the church as out of it, even if 
they go down amidst your prayers and tears. This is your 
mission, and your feeble prayers may save one; then 


/. T. PHILLIPS. 269 

“Trim your feeble lamp, my brother: 

Some poor seaman tempest-tost, 

Trying now to make the harbor, 

;In the darkness may be lost.” 

Christ says let the “ tares ” and the “ wheat ” which stand for 
the bad and the good in the church grow together. But many 
over-pious brethren think they know best, and they go to pulling 
up the tares instead of trying to make good wheat. Yes, go, 
good Samaritan. Go, dear sister of charity, on the mission of 
mercy and love in the church. Yes, 

“ ‘feo work in my vineyard,’ there’s plenty to do; 

The harvest is great, and the laborers are few; 

There’s weeding, and fencing, and clearing of roots, 

And plowing, and sawing, and gathering the fruits. 

There are foxes to take, there are wolves to destroy, 

All ages and ranks I can fully employ; 

!I’ve sheep to be tended, and lambs to be fed; 

The lost must be gathered, the weary ones led.” 

III. The mission of the church is to save. 

“And the Lord added daily unto the church such as should 
'be saved.” The first question that would naturally occur to the 
mind of the reader is, How does the Lord add unto the church ? 
It is of the utmost importance that we understand the Lord’s 
way. The way is easy and the manner is simple. The trouble 
is in getting the people to follow the Lord’s way. To join the 
church in the gospel sense of the word is to become a member 
of the body of Christ. And but few comprehend that joining the 
church, when fully observed, and its ordinances obeyed, is actually 
in a spiritual sense joining the body of Christ; and that the 
•church spiritually is the body of Christ. “Who now rejoice in 
my sufferings for you, and fill up that which is behind of the 
afflictions of Christ in my # flesh for his body’s sake, which is the 
church.” (Colossians i: 24.) This teaches us that the church 
is not a human institution, but of divine appointment.” On 
;this Rock will I build “my church.” This implies that the 
•church was built by and belongs to Christ. It is the gospel 
.instrumentality for the salvation of men. 


THE MISSION OF THE CHURCH. 


2f0 

Joining the church should be a matter of solemn reflection and' 
serious meditation. It is joining Christ, or turning to or con¬ 
verting to Christ The church of Christ is no respecter of per¬ 
sons. It is a seeker of the lost. Whether found in the palace 
of the rich, the hovels of the poor, it is all the same. The church 
does not accept gold and reject poverty. Yet disregards all 
worldly honors and kingly titles as far as the saving of souls is 
concerned. 

The excuse that is offered by many as a reason for not joining 
the church, that they are not morally or religiously fit, does- 
away with the object of the church. They should rentember, 
too, that if they are not fit to join the church, they are not fit to 
die—much less to go to heaven. That it is the mission of the 
church to meet that very condition of things to save men in this- 
life, and thus qualify them for a life in heaven. For this reason 
they should make haste to enter the church, that they may be 
prepared to meet their God in time. 

Sometimes our brethren get a little choice in regard to the 
material that seeks the benefit of the church; that is, they want 
rather to select the material that the Lord should save. When a 
wealthy, influential person joins the church we all go up, give 
the hand of fellowship, and get pretty happy, and you can hear 
the members congratulating themselves, saying, “We had a 
good meeting. He’s a fine man, rich,” etc., when perhaps it is 
not much of a salvation after all. Perhaps he was a very goodi 
man, and all he had to do was to obey the gospel and for him 
the work was done. He gives the church no anxiety, etc. But. 
then at the next meeting up comes that poor, drunken, hard, 
man, with not one redeeming trait of character; and how our 
heart has been made sad as we have heard the members say,. 
“Oh, he aint much. He won’t stick. I have no confidence in 
him. You take in everybody.” A song is sung, a few go up* 
and fellowship—not any seeming rejoicing over this member. 
When of the two cases the latter was the greater salvation, for 
the greater the loss when redeemed the greater should be the- 
rejoicing. The idea that we should only receive into the church 
the respectable in life, destroys the mission of the church, and . 


271 


J. T. PHILLIPS. 

sets at naught the saving power of Jesus, who came to seek and 
save the “ worst ” with the best in every department, class, or con¬ 
dition of life. Riches or poverty have nothing to do with the 
salvation of a wicked soul. Jesus Christ came to bring sinners to 
repentance, not the righteous. But the more wicked the person 
the more interested the church should be about his salvation— 
and the greater the joy when redeemed Do not, when a person 
joins church, refer back to some mean act he did five years ago, 
but you are to fellowship on the “Christian character” he com¬ 
mences to establish from the time he joined the church, if he 
lives and obeys to the best of his knowledge the gospel of Christ. 
If he does not, right here comes in your duty. Do you help- 
him so to do? Not by telling him of his wrongs years ago, nor 
denouncing him for sins committed since he joined the church, 
but in the spirit of Christ reason with him on the propriety of re¬ 
penting and doing so no more. 

But we often hear the inquiry, “When is a person properly a 
member of the church and in full fellowship? Or, when has a 
person obeyed the gospel?” We remark, when a person is 
changed in heart and in his past life, and has obeyed the gospel,, 
he is in Christ saved a new creature. Then we have, necessary 
to a full membership in the church, i. A change of heart—or 
affection. 2. A corresponding change in your life. 3. Obedi¬ 
ence to the divine law or commands. This custom of saying 
that Jesus Christ is the ‘‘Son of God,” without obeying his word, 
can save no person. And simply mechanically going through 
the performance of baptism, and joining the church with no love 
for Christ and no delight in performing this service will save no- 
one. We as a people make Christian character our only test of 
fellowship. But we think that as a church we fellowship too- 
soon before they have obeyed the gospel commands or demands. 
For obedience to a principle is first and primary, especially to a 
Christian character. Our character religiously is based on 
obedience to Christ, and is formed just as we follow and obey 
Christ. For in the act of obedience there is surely a blessing; 
and a character established. Simply joining the church and 
giving the hand to the minister and being fellowshiped by the 


272 


THE MISSION OF THE CHURCH. 


church saves no soul or forgives no sin, if they stop at that. He 
should legalize the act. Two ordinances are given in the church 
for this purpose. Baptism does not change the heart or remit 
sins, but simply changes our relation by obeying the law of the 
gospel. 

When persons die physically we bury them. And when they 
die unto sin the next thing ought to be an emblematical burial. 
“God forbid. How shall we, that are dead to sin, live any 
longer therein? Know ye not that so many of us as were bap¬ 
tized into Jesus Christ were baptized into his death? Therefore 
we are buried with him by baptism into death; that like as 
Christ was raised up from the dead by the glory of the Father, 
even so we also should walk in newness of life.” (Romans 6: 
2-4 ) Then in Galatians 3: 27, “ For as many of you as have 
been baptized into Christ have put on Christ.” That is, have a 
Christ by reason of obedience to law—the heart being changed 
to his service. 

Many people get married that do not love the person they 
marry; hence, have no wife or husband in love. They have 
conformed to the law, but their hearts are not changed in love 
for one another. A wicked heart can not by any act be joined 
to Christ. There is a difference between profession in Christ 
and a possession of him. But to illustrate this principle by 
•comparison, a gentleman and lady wish to enter the marriage 
relation or state. There is an acquaintance formed, and by 
mutual agreement social meetings are held “from time to time.” 
These meetings cause and create great confidence in each other. 
This ultimately becomes so great for each other that it creates an 
affection for one another. This produces a change of heart or 
affection each for the other, and the result is a declaration ot love 
one for the other. In heart and love, as far as they are con¬ 
cerned, their love is perfect. But in the eye of the law they are 
still single. The change so far is only in their affections. These 
meetings soon produce a promise of marriage, so that this gen¬ 
tleman and lady, in the eyes of the law and the world may be 
one. But who can say that a promise to marry establishes a 
character as a husband and wife ? On the same principle 


/. T. PHILLIPS. 273 

who dare say that simply a declaration of love for Christ in a 
penitential believer establishes a Christian character ? A prom¬ 
ise of marriage generally produces in such parties a correspond¬ 
ing change in their lives and conduct. Now if the love and 
promise of said parties are true and earnest they will obey the 
^commands of civil law. And so with professed believers. When 
I hear persons tell of their love for Christ, and have not obeyed 
the commands of the divine law, I, according to the Scriptures, 
have a right to doubt it. “ By this we know that we love the 
children of God, w'hen we love God, and keep his command¬ 
ments. For this is the love of God, that we keep his command¬ 
ments; and his commandments are not grievous. ” (I. John 5: 

2, 3.) Because to love is to obey. For this reason Jesus says, 
*‘ If ye love me, keep my commandments.’’ And keep is equiv¬ 
alent to obey. 

Now, while a promise of marriage does make a great change 
in the conduct of said parties, who could fellowship them as 
husband and w r ife on such a declaration ? What character have 
they established as such? Then why should we fellowship the 
Christian character of a believer before it is established ? How 
many do we fellowship prematurely at our protracted meetings 
who do not even confess Jesus, much less obey the ordinances 
of baptism and the Lord’s Supper? 

Now, we do think that if a brother and sister are in earnest 
they can not help but obey the following requirements of our 
blessed Lord. And how the church and its pastor can pass it 
by without asking believers to obey it is more than we can con¬ 
ceive, that is if they are converted and love Christ: “Go ye, 
therefore, and teach all nations, baptizing them in the name of 
the Father, and of the Son, and of the Holy Ghost: teaching 
them to observe all things whatsoever I have commanded you; 
.and, lo, I am with you alway, even unto the end of the world. 
Amen.” (Matt. 27: 19, 20.) 

What authority have I to recognize as husband and wife par¬ 
ties who have not obeyed the requirements of the civil law ? 
The simple declaration that “we love each other” will not do to 
•establish such a character this side of legal requirements. I 


274 


THE MISSION OF THE CHURCH. 


must ask them before I can fellowship them as man and wife,'.. 
“ Have you observed the law?” 

Jesus says: “Teaching them to observe all things whatsoever 
I have (in the past) commanded you (the disciples).” Well, 
read the nineteenth verse, just quoted, and you will find that 
Jesus commanded his disciples to baptize all believers in the name 
of the Father, Son, and Holy Ghost. Some clergymen say, 

“ Into the name.” 

Well, the day is set, and the parties stand up to be legally 
married, but just as the minister is about to proceed the intended 
husband drops dead. How much of the property of said in¬ 
tended husband can the lady inherit? Not one cent. Yet who 
dotibts her love? None. Yet legally she can not hold any of 
the property. 

But the ceremony goes on, and the minister pronounces them 
Iawfuljiusband and wife. The moment that word is pronounced 
she is a lawful wife and heir. Then, and not till then, is their 
character established as husband and wife. And while this cer¬ 
emony does not increase or diminish their love it does change 
their state and character and the name of the lady married. 
She is married into the name of her husband. It gives the hus¬ 
band a legal claim and the wife a lawful name. 

So with a believer. Baptism does not have anything to do > 
with our love for Christ, nor does it have anything to do with a 
change of heart. This must be an action that has occurred in 
us previous to baptism. But it is an induction into the name 
and character of Christ, and gives Christ a legal claim and the 
believer a name in Christ. “ Then Peter said unto them, Re¬ 
pent and be baptized, every one of you, in the name of Jesus 
Christ for the remission of sins, and ye shall receive the gift of 
the Holy Ghost.” (Acts 2 : 38.) 

By this we learn that the repentance, confession, and baptism 
of every one of you (the believers) in the name (or into the 
name) of Jesus Christ surely entitles the believer to the charac¬ 
ter and name of a Christian, the pardon of past sins, and the • 
fellowship of all true Christians. 

In concluding this division of our subject we remark 


275'. 


/. T. PHILLIPS. 

2. There seems to be a saving, redeeming, and legalizing 
power connected with the Lord’s Supper. Jesus, in the com¬ 
munion, says: “'And he took the cup, and gave thanks, and 
gave it to them, saying, Drink ye all of it; for this is my blood 
of the new testament, which is shed for many for the remission 
of sins.” (Matt 26: 27, 28.) Here Jesus urges and commands 
a personal participation by saying to his disciples, ‘ ‘ Drink ye 
all.” That is, all of the disciples were to drink of the wine. 
Why, Lord? “For this is my blood of the new testament 
which is shed.” What for, Lord? “For many for the remis¬ 
sion of sins.” 

Do you suppose, my kind friends, that the blood of Jesus. 
Ghrist can “ remit sins” only as it is applied to the believer by a 
personal participation in drinking the blood (emblematically). 
received at the communion table ? 

“ Savior, more than life to me, 

I am clinging, clinging close to thee ; 

Let thy precious blood applied 
Keep me ever, ever near thy side.” 

Which application, I am sorry to say, is at times shamefully 
neglected by many who profess Christ. Can a man marry him¬ 
self? Or can a believer baptize himself? or administer the com¬ 
munion to himself? These duties are ceremonial in their nature, 
and are to be administered to the believers by those in the 
church set apart for that purpose. 

In conclusion, the reader and the believer are invited to a 
careful observance of the following language of our Savior, 
whether the church is a saving legal institution or not: “ Verily, 
verily, I say unto you, Except ye eat the flesh of the Son of 
man, and drink his blood, ye have no life in you. Whoso eat- 
eth my flesh, and drinketh my blood, hath eternal life; and I 
will raise him up at the last day. For my flesh is meat indeed, 
and my blood is drink indeed. He that eateth # my flesh, and 
drinketh my blood, dwelleth in me, and I in him.” (John 6:: 
53-56.) Here the terms “eat my flesh” (emblematically) and 
"•drink my blood” are used. Now, except ye do this “ ye (the 
believer) have no life (spiritually) in you.” Then in the fifty- 


1276 


THE MISSION OF THE CHURCH 


nsixth verse Christ says he that personally doeth this, that is, eat- 
eth and drinketK my “flesh and blood,” produceth or intro¬ 
duced the communicant into Christ, namely, ‘ ‘ dwelleth in me, 
and I in him.” 

“ There is a fountain filled with blood, 

Drawn from Immanuel’s veins, 

And sinners plunged beneath that flood 
Lose all their guilty stains.” 

IV. The church of Jesus Christ is a charitable institution, 
hence commendable. 

“ Now the end of the commandment is charity out of a pure 
heart, and of a good conscience, and of faith unfeigned.” (I. 
Tim. i : 5.) The word charity comes from the Latin cantas , 
and means dearness, high regard, the fruit of love. It is one of 
the three imperishable and eternal principles that have, and ever 
will, ornament and make lovable and beautiful the church of 
Christ, namely, love, mercy, and charity. This charity consists 
not only in loving and being kind to your brother of our church 
.and in giving to my preacher, but the highest exercise of this 
principle is in being charitable to the uncharitable. Thieves are 
•charitable only to themselves. But the church is kind to the 
unkind, and reaches forth its hand of sympathy to its enemy in 
■distress—not to be seen of the world to gain their applause, for 
they are hypocrites that love to be seen standing on the corners of 
the streets making a ‘ ‘ blow-horn ” of this or that act, to be seen 
of men, but on the principle “ let not thy right hand know what 
thy left hand doeth.” This God will reward openly. 

1. Charity in giving is the principle of financial liberality. 
The “widow’s mite” will be an eternal monument to her name. 
We would rather have such a monument erected to our memory 
than have a monument made of gold, large and grand, erected 
at the head of our grave. 

It is a rule of the Christian church to lay by each week for the 
•support of the gospel: “ Now concerning the collection for the 
saints* as I have given order to the churches of Galatia, even so 
•do ye. Upon the first day of the week let every one of you'lay 
by him in store, as God hath prospered him, that there be no 


27 T 


J. T. PHILLIPS. 

gatherings when I come.” (I. Cor. 16: i, 2.) But how very few 
members of the church observe this rule. Giving charitably and 
liberally is the road to success—to any church an honor, and 
prosperity to any brother. We never knew, out of thousands of 
baptisms in and under the water, in the coldest of weather, a 
person to get sick or die from the performance of that duty. 
And out of thousands of dollars given to the church for benevo¬ 
lent purposes I have never known a brother or a sister, who 
gave from a sense of duty money beyond their ability (then) to 
pay that ever was brought to want or distress by so doing; but, 
on the other hand, we have noticed that they are the ones that 
are generally prospered. “ Every man according as he purpos- 
eth in his heart, so let him give; not grudgingly nor of necessity; 
for God loveth a cheerful giver.” (II. Cor. 9: 7.) Here is the 
truth laid down. Do not give grudgingly or because you have 
signed a note and the law makes you, but cheerfully. In this 
you will be blessed “ because you love to give.” 

The writer was once called on to dedicate a house of worship. 
We were making the call for ten-dollar donors. A lady came 
up and“put a ten-dollar bill on the stand. Who dare cover that 
ten-dollar bill with another? “ I dare,” said a gentleman, com¬ 
ing forward with his money. Just after meeting was dismissed 
we felt some one give us a nudge at our elbow. It was our 
“ten-dollar” man. Said he, confidentially, “Elder, I feel in 
giving that ten dollars that I gave too much by five dollars, and 
I did it only as an inducement to get others to give; and I 
would just request you to return half of the ten dollars.” “ My 
brother, I can’t do it. I did not get.the money; it went to the 
committee. Then I would not do it if I could. You gave to 
be seen of men, to*have them praise and brag on you Your 
money is gone. It will do the church-house ten dollars’ worth 
of good, but I am afraid, my dear sir, that God will never give 
you credit for that ten-dollar bill.” 

The following beautiful incident will most touchingly illustrate 
the charity of giving the “widow’s mite” toward the support of 
the house of God: On a rocky, mountainous bit of land facing 
the sea a Scottish clergyman undertook to build a “ kirk ” in the 


'278 


THE MISSION OF THE CHURCH 


little village built upon the elevated half circle of a plane that 
jutted out from a part of the mountain. The minister was some¬ 
what discouraged with his task as the rich, who should have 
given one hundred dollars, reluctantly subscribed fifty, and the 
poor were not able to do much. And about all had been can¬ 
vassed except “ Hans Clawson, the humble fisherman,” who 
paid the king a tax by the year for the privilege of fishing. To 
pay this tax and support his family was about all Hans had done 
any year. 

The minister approached Hans Clawson and told him the 
object. Clawson took the paper and obligated himself for one 
hundred dollars. The minister had hitherto been urging the 
brethren to sign more, but now he had to urge Clawson not to 
sign more than five dollars, claiming that this amount would be 
beyond his means. “Are you not mistaken in the amount, 
Clawson?” said the minister. “ Why, one hundred dollars will 
break ^you up, and the ‘ king’s law ’ will collect all, even to 
taxing your labor ; and I do not want to distress you or your 
family.” “ No,” said Clawson ; “ I sign a hundred to the Lord 
—I mean one hundred dollars.” 

During the year the catch had only been reasonable, and only 
•forty dollars had been paid on the hundred. Three days of the 
year only were left in which to pay. Everything he had was at 
stake. But Clawson trusted, and his wife only murmured at 
their approaching bankruptcy. The last day came, and Claw¬ 
son, in trouble, cast his net as usual, and for the first time in a 
week had a “waterhaul.” This was a dark hour for Hans. 
Just as he was about to surrender he felt impelled to cast again, 
only farther out. The result was, a huge shark, and of inade¬ 
quate value. “Ruined!” thought Clawson. But on disem¬ 
boweling the fish his son found in its stomach a ‘ ‘ buck-skin 
sack ” containing one thousand dollars in gold sovereigns—En¬ 
glish money. Hans Clawson was overcome. He sank on the 
beach and thanked God, who knoweth what we stand in need 
of ere we ask him. Clawson went home, and in the chapter he 
•read as they assembled for family worship was the following 
werse : “ Notwithstanding, lest we should offend them, go thou 


279 


J. T. PHILLIPS. 

\ to the sea, and cast a hook, and take up the fish that first cometh 
up; and when thou hast opened his mouth thou shalt find a 
piece of money : that take and give unto them for me and thee.” 
-(Matt. 17: 27.) 

Again: Charity in the church is that disposition of heart 
which inclines brethren to think favorably of their fellow-men 
and to do them good in the way of love, benevolence* and good 
will. 

Charity is no respecter of persons. It opens wide every 
•church-door and leaps over sectarian walls. It visits the homes 
of the poor and meets all on a common level. No institution 
on earth extends the hand of charity in so many directions and 
different ways as the church of Jesus Christ. Yet there are very 
many things done by members of the church that are not very 
charitable. This is often the result of ignorance and religious 
superstition, but not a fault of charity, for it never faileth. 
Christians often, in their zeal and self-righteousness, do many 
foolish and hurtful things and call them charity—things done for 
applause and for a pretense. “ And though I bestow all my 
. goods to feed the poor, and though I give my body to be burned, 
and have not charity, it profiteth me nothing.” (I. Cor. 13 : 3.) 
True charity is the fruit that grows on the tree of love, and no 
institution has attained to teach and practice this charity like 
unto the church of Christ. Christians do good for evil, pray for 
their enemies, are benevolent to the poor, are no respecter of 
persons when governed by the law of doing good. And while 
many institutions are doing great good, none outside of Christ 
and his church can raise up in its midst a banner and on it find 
inscribed, in letters eternal, the following: “Therefore, if thine 
enemy hunger, feed him; if he thirst, give him drink; for in so 
doing thou shalt heap coals of fire on his head. Be not over¬ 
come of evil, but overcome evil with good.” In what institution 
will you find a charity like this ? And while it may not always 
be lived up to and carried out by all of the brotherhood of 
Christ, yet nevertheless it .is one of the beautiful principles of 
the Christian church, the good Samaritan of the world, the 
brightest star in the Christian’s crown. 


280 


THE MISSION OF THE CHURCH. 


“ Let sects, and names, and parties fall, 

And Jesus’ love be all in all.” 

V. The church of Jesus Christ is a merciful institution, urn 
paralleled, hence universal and complete. 

“Then said Jesus, Father, forgive them, for they know not 
what they do. And they parted his raiment, and cast lots."" 
(Luke 23: 34.) The Christian church is a compassionate insti¬ 
tution, tender and unwilling to give pain. It has had no wars, 
and has shed no blood. And by the grand principles of love 
and mercy the merciful church of Christ has, unaided by armies, 
forts, or cannon, accomplished, by the simplest of means, the 
greatest work of any moral reformatory institution among men. 
It bears with it the age of quite eighteen centuries; and in that 
time, having lived down and overcome all governments and 
religions that started with it, the church of Christ to-day is, by 
its law and principle of mercy, the admiration of the world. 
Infidels have sccffed at her, deists have cursed her, and atheists 
have derided and spurned her (the church) with contempt; and 
the Jews, for centuries, have not ceased to most bitterly oppose 
and reject Christ and his church. 

Men tell us that they can not help admiring and loving that 
precept of Christ which bids us “ Love your enemies, bless them 
that curse you, do good to them that hate you, and pray for 
them which despitefully use you and persecute you, that ye may 
be the children of your Father which is in heaven; for he mak- 
eth his sun to rise on the evil and on the good, and sendeth rain 
on the just and on the unjust.” Christians are, of course, falli¬ 
ble, and are liable to error; but Christ was faultless. 

Mercy must not be treated with contempt: “ He that despised 
Moses" law died without mercy under two or three witnesses; of 
how much sorer punishment, suppose ye, shall he be thought 
worthy who hath trodden under foot the Son of God and hath 
counted the blood of the covenant, wherewith he was sanctified, 
an unholy thing, and hath done despite unto the Spirit of grace?"’ 
(Heb. 10: 28, 29.) 

Mercy will be rendered in- mercy, but it must not be trifled 
with. The mercy of Christ is reasonable, sensible, and easily to 


281 


J. T. PHILLIPS. 

be understood. It has long-suffering, patience, and forbearance, 
and only stops short at a willful, premeditated, malicious viola¬ 
tion of God’s law, committed with a perfect knowledge that what 
they were about to do was willfully and intentionally wrong. 
“For if we sin willfully after that we have received the knowl¬ 
edge of the truth, there remaineth no more sacrifice for sins.” 
(Hebrews io: 26.) Sins of impunity and a presumptuous, open 
violation of God’s known law can not be mercifully passed by. 
He who will cut his own throat must die; and he who will, in, 
the face of light and knowledge, refuse the terms of pardon and 
the terms of salvation, or violate the conditions of either, and 
thus slight offered mercy must also die. God said this to Adam, 
and kept his word. 

In the example given by our Lord how to pray we are taught to 
say, “ And forgive us our debts as we forgive our debtors. For 
if ye forgive men their trespasses, your heavenly Father will also 
forgive you; but if ye forgive not men their trespasses, neither 
will your Father forgive your trespasses.” Now, here forgive¬ 
ness and mercy is rendered to us just in the same proportion as 
we have in this life rendered it to others. For “blessed are the 
merciful for they shall obtain mercy.” If you have been hard,, 
severe, unkind, unthankful, and unmerciful to your fellow-beings 
in this life, do not expect to receive of your heavenly Father any 
more mercy than you have rendered. To illustrate: During 
the late civil war a minister of the gospel arose to the distinction 
of colonel. His regiment was assigned to do duty in Virginia. 
This colonel was an eloquent minister, and stood all but first in 
his denomination, and often at a throne of grace had pleaded for 
sinners. This regiment was assigned to guard a bridge of great 
importance to the Union forces. One evening, just after twi¬ 
light, the “guards’’ discovered and captured two men and an 
intelligent “lad” of sixteen—a fine-looking boy. This boy 
had been captured by a squad of scouts from the rebel ranks 
while looking for his father’s cows, and lived a couple of miles 
away. They forced this boy to assist in applying the torch to 
this bridge, and, as related, he was captured in the act by the 
guards of the “colonel.” After a little investigation all three 

17 


282 THE MISSION OF THE CHURCH 

were condemned to be shot forthwith. The boy pleaded on his 
knees for his life, stating that he was captured while after his 
parent’s cows, and was an unwilling participant to the firing of 
the bridge. His parents came and made-the same statement. 
Said the colonel to the noble boy, Acknowledge you are guilty> 
and I will spare your life.” Said the boy, “You may shoot me, 
but you can not make me tell a lie.” The colonel ordered him 
shot, and his brains were largely spattered on this unmerciful 
colonel’s clothes. Since that time that colonel has been a 
wretched man and an unfortunate vagabond. The blood of that 
martyred boy crieth out to God from the Virginia soil against 
that unmerciful man. Can all the combined powers of mercy* 
reach that “colonel’s” case? And such will be the sad case of 
those who trample the mercies of God under their unhallowed 
feet. 

You read in the twenty-fifth chapter of Matthew, in the 
lesson of the ten virgins, that five of the number came to be 
admitted after the door was shut. The kingdom of heaven 
here spoken of is the gospel church, and five of the virgins 
were excluded’ because of an omission of duty. The church is 
full to-day of professors, and we much fear few are the pos¬ 
sessors of the kingdom of Christ. Christ stands at your door 
and says, “Behold, I stand at the door and knock.” Here is 
mercy offered, will you accept? Come into the church, receive 
Christ, and be pardoned. 

“ Press onward, then, though foes may frown, 

While mercy’s gate is open; 

Accept the cross, and win the crown, 

Love’s everlasting token.” 

Now, kind reader, I am about to come to a conclusion. In 
doing so, permit me to affirm that “the church” is the best 
place you will find this side of heaven. It has been to us in 
•our sad hours what the garden of Gethsemane was to our Lord 
—a place of solemn retreat, repose, and prayer. And now, 
after twenty-four years’ experience as a member of the kingdom 
of Christ—nine of which have been faithfully spent in its service 
as an ordained minister—I am ready to say, “Take the world, 


J. T. PHILLIPS. 


283 


'but give me Christ.” And as day by day time beats my earthly 
life away, and I sensibly realize that not far away in the future a 
•coffin, earth, and winding-sheet will my clay inclose, it cheers 
me on my way, and fills my soul unutterably full of indescriba¬ 
ble joy to remember that 

“I’ll soon be at home over there, 

For the end of my journey I see; 

Many dear to my heart, over there, 

Are watching and waiting for me.” 

Now, finally, may ‘‘the grace of the Lord Jesus Christ, and 
the love of God, and the communion of the Holy Ghost be with 
you all. Amen.” 


REV. T. C. SMITH. 


Thomas Corwin Smith, son of Enos and Hannah B. Smith,, 
the fifth of ten children, was born near Amelia, Clermont coun¬ 
ty, Ohio, November 27, 1842. He was early placed in school^ 
owing to a lameness which seized him suddenly in his second 
year, and his first recollections are of being drawn to the school- 
house in a little wagon by his older brothers and sisters. In 
1855 he was placed in the academy at Amelia, under the ex¬ 
cellent instruction of J. M. McGrew, now of Washington, D. C_ 
Afterward he attended the same school in 1856-7 and in 1858-9, 
then under the control of F. M. Robinson. In this school he 
did his first teaching. In 1857-8 he was a member of Merom 
Bluff Academy, Rev. E. W. Humphreys and wife being his 
instructors. 

In 1858 he joined the Christian Church near Amelia, Ohio, 
under the pastoral labors of Elder A. W. Coan, being received 
into the same by Eider S. A. Hutchinson. 

In the spring of i860 he taught his first school, receiving 
twelve dollars per month. 

In September., i860, his father removed his family to Merom,. 
and Corwin entered the junior preparatory class in Union Chris¬ 
tian College. Prof. Ira W. Allen, LL. D., was principal, and 
gave him his first lessons in Latin and Greek. At the expiration 
of the year his father removed to a farm about six miles from 
Merom, and here he taught his second school. 

For six years he struggled against poverty and the disturbances 
of the civil war, but always finding friends who helped and en¬ 
couraged him until, in June, 1866, he graduated in a class of 
three, with the highest honors. 

In 1865^he was offered a select school in Cynthiana, Posey 
county, Indiana, where he became acquainted with Miss Nannie 



r. C. SMITH. 


285 

"M. McConnell, as one of his pupils, whom he led to the altar 
March 24, 1867. Of this marriage three children have been 
Born. 

In October, 1866, he was received as a licentiate into the 
Union Christian Conference—now the Southern Indiana—and 
preached his first sermon from the text, ‘‘ For I am not ashamed 
of the gospel of Christ.” 

In 1868 he accepted the chair of mathematics in his Alma 
Mater , and remained there till December, 1870. During this 
time—in April, 1869—he was ordained to the work of the min¬ 
istry, and served as pastor of the churches at^Merom and Big 
Springs. His first charge was Bethsaida Church, Posey county, 
Indiana. 

In 1871 he accepted the superintendency of the schools of 
Hagerstown, Wayne county, Indiana, to which place he removed 
with his family. This position he held for two years, when he 
was elected* county superintendent under the new law creating 
that office. 

While at Hagerstown he was pastor of the Christian Church 
for three years, preaching for them twice a month. He also 
served the Fall Creek Christian Church, Henry county, and 
Ftannah's Creek Christian Church, Union county, each one year, 
preaching for them once each month. 

In 1875 he was elected to succeed Dr. Thomas Holmes as 
president of Union Christian College, which position he holds 
at this writing, July, 1881. 


THE PRESENCE AND PROVIDENCE OF GOD. 


BY REV. T. C. SMITH. 


“ Whither shall I go from thy spirit? or whither shall I flee from thy pres-- 
ence ? If I ascend tip into heaven , thou art there: if I make my bed in hell, 
beholdthoti art there. If I take the wings of the morning, and dwell in the 
uttermost fart of the sea; even there shall thy hand lead me , and thy right 
hand shall hold me” — Psalm 139 : 7 - 10 . 

As marvelous as it may seem that he who is infinite and 
unapproachable and who fills eternity should condescend to- 
dwell upon the earth and to control its events, it is nevertheless 
true and oft-repeated in the Scripture. Indeed, all things that 
have been revealed to us of God are marvelous; that he has 
deigned in mercy to make man an offer of salvation, that he has 
declared himself ready at any moment to forgive the sinful past 
and to admit to undiminished favor all sinful men on the ground 
of “repentance toward him and faith toward the Lord Jesus 
Christ; ” that he is constantly concerning himself with the salva¬ 
tion of the world, and frequently interposes his wise and mighty 
hand to shape its destiny; that he has enlisted in this work all 
the inhabitants of the celestial world, saints, angels, and his 
“only-begotten,” “full of grace and truth,”—all these are mar¬ 
velous indeed. “It is high, I can not attain unto it.” The 
ministry of angels under the old dispensation, obeying his will 
and “hearkening unto the voice of his word,” the commission- « 
ing of prophets, “who spoke as they were moved by the Holy 
Ghost,” the appearing of Immanuel, who came not to do his 
own will, but the will of him that sent him, and the conferment 
of the Holy Spirit upon all “them that look for the Lord Jesus> 
Christ in his appearing and his kingdom” are so many tangible 
evidences of this all-pervading, this never withdrawn presence. 
The testimony of the word is as beautiful as it is conclusive. 
“The eyes of the Lord are in every place, beholding, the eviE 








4 
























































T. C. SMITH. 


289 


and the good/’ “ Can any hide himself in secret places that I 
shall not see him?” “Do not I fill heaven and earth?” 
Heaven and hell and the uttermost parts of the sea are familiar 
with the presence of this God of all the earth. What a thought 1 
The infinite Father with us! The one before whom angels vail 
their faces, for whom the sweetest symphonies are sung, and to 
whom the highest praise is given, assumes a place on earth. 

“ Lo! God is here. Let us adore, 

And humbly bow before his face ; 

Let all within us feel his power, 

Let all within us seek his grace.” 

While this is a marvelous doctrine, it is also a reasonable one. 
It were unreasonable to suppose otherwise: that God concerned 
himself with the creation of the world, adjusted its nicely-bal¬ 
anced machinery, placed man at the head of it, started it upon 
its unending motion of life by the correlation of forces, and then 
left it to run on without his personal notice and supervision. 

god’s presence defined. 

Let us not limit, by our usually narrow ideas, the doctrine of 
the divine presence, nor destroy it by absurd conjunctions of 
contradictory notions. We &re not to look upon God as a per¬ 
son, whose presence is bounded, whose arm is measurable, whose 
eye is restricted in its vision, who has need to make use of 
means for the acquisition of knowledge; nor are we to conceive 
him diffused throughout space, filling it with an ethereal, intangi¬ 
ble presence, and having no heart to feel, no intelligence to per* 
ceive, no voice to speak, and no arm to save; but we are to 
believe that he is, and that while the eternity and infinity of his 
being are incomprehensible to our finite and clouded under¬ 
standing, that while heaven is his throne and the earth is his 
footstool, and the heaven of heavens can not contain him, never¬ 
theless his being is an individual being,, his presence is a personal 
presence, his voice is audible, and his arm is a real arm of help. 
Moreover, while he is infinitely removed from us in nature and 
perfection, and hence is to us “the unapproachable,” yet we can 
draw near enough to him “by the new and living way” to feel 


290 PRESENCE AND PROVIDEACE OF GOD. 

the love-pulsation of his heart, to hear his voice, to be stayed by 
his arm, and to dwell in his presence, and that is enough for 
man. We must avoid imagining, on the one hand, that God is 
now here, now there; that while he is divinely present in one 
place he is absent from another; and on the other hand we must 
avoid imagining him to be a mere abstract, intellectual force, 
with no more center of being than the earth’s atmospheric en¬ 
velop, and with fewer sensibilities than man possesses. Strange 
contrarieties, but no contradictions, attach to him as he is re¬ 
vealed to us in creation and by revelation. God’s presence may 
be defined to mean that we are constantly in his sight, within 
hearing of his voice and reach of his arm, and that the divine 
influence of his spirit ever flows over and about us. His fullness 
is the ground and cause of his omnipresence, and of that fullness 
have we all received. 

God’s presence in the world must proceed from a purpose. 
He is no idler, no mere looker-on, but the one most deeply in¬ 
terested in the affairs of men. ‘‘Like as a father pitieth his 
children, so the Lord pitieth;” and he “so loved the world that 
he gave his only-begotten Son” to die for it. That purpose he 
has declared to be the control of the affairs of the world until 
all shall be brought to a knowledge of the truth and he shall be 

all and in all.” 

Science may deny this active participation of the Supreme 
Mind in earthly matters, but revelation strongly affirms it. , And 
revelation has the better reason. “It is God that girdeth me 
with strength and maketh my way perfect.” “The steps of a 
good man are ordered of the Lord.” “The very hairs of your 
Lead are all numbered.” “ Thus saith the Lord of Hosts, I took 
thee from the sheepcote, from following sheep, to be ruler over 
my people, even Israel.” Joseph, Moses, David, and many 
others were chosen of the Lord to effect his purposes and to aid 
in the accomplishment of his designs 

Ascending from individuals to nations we find the testimony 
of the word as clear, positive, and direct. “Both riches and 
honor come of thee, and thou reignest over all; and in thine 
hand is power and might, and in thine hand it is to make great 


T. C. SMITH. 


291 


and to give strength to all. For all things come of thee, and of 
thine own have we given thee.” “Except the Lord build the 
house they labor in vain that build it; except the Lord keep the 
city the watchman waketh but in vain.” “This is the purpose 
that is purposed upon the whole earth, and this is the hand that 
is stretched out upon all nations. For the Lord of Hosts hath 
purposed, and who shall disannul it? And his hand is stretched 
out, and who shall turn it back?” 

The word ‘‘ providence ” is an oft-mistaken word. Providcre 
—to foresee; to provide for. Whatever entered into God’s plan 
in the beginning is as much a matter of providence as is that 
which may have been thrown in during the progress of events. 
The whole current of human affairs is the result entirely of God’s 
providence, and every grand consummation justifies the ways of 
God to man. Yet maify have narrowed the idea of God’s con' 
trol to special interventions, occasional interferences, and these 
occurring without rule or precedent. Should such a doctrine 
prevail, and men act accordingly, presuming they have a strong 
belief in such a “ providence,” it would destroy the Bible doc¬ 
trine and lead them to tempt God. They would presumptuously 
place themselves in dilemmas where the only hope of safety 
would lie in the special interposition of a power to which all exi¬ 
gencies are subject. It would further introduce a very undesira¬ 
ble uncertainty into human affairs by making the relation of 
cause to effect evitable and inconstant. It would, moreover, de¬ 
stroy the sanctity and authority of law and lead men to despise 
what, by its causing punishment to follow with absolute certain¬ 
ty, they now respect. 

The Jews lived under a theocracy. God was their ruler, their 
lawgiver, and their judge. Yet we are not to conclude there¬ 
from that he daily administered their affairs and constantly inter¬ 
posed to keep them from sin and its suffering. What he did do 
was to give them his law, which, if they would keep, it should 
go well with them ; but if they refused to obey, it should fare ill 
with them. 

Another view of providence always supposes the miraculous. 
Accordingly nothing is worthy to be called providential except it 


292 PRESENCE AND PRO VIDENLE OF\ GOD. 


be a result contrary to the one usual in the course of- nature or 
one which has no adequate cause in nature, that is, a miracle. 
Miracles and providences are different processes and have differ¬ 
ent ends in view. When Moses saw a bush burn but remain un¬ 
consumed he beheld a miracle. When thousands were fed with 
a few loaves and fishes their wants were miraculously supplied. 
When Joseph was sold by his brethren and became a bondman 
in Egypt, as did his people afterward, but rose to be second in 
all the land, there was nothing miraculous in it, but it was won¬ 
derfully providential. “ For God did send me before you to 
preserve life. So now it was not you that sent me hither, but 
God.” 

Doubtless the miraculous and the providential are at times in¬ 
timately blended and the ends are merged into one. As, when 
Christ came in the flesh the most stupendous miracle, or, rather, 
succession of miracles, occurred, and at the same time the prov¬ 
idence of God for the world’s welfare was surpassingly displayed. 
The miracles were subordinate to this providing for of God, to 
illustrate, to magnify, and to intensify it. Jesus, the Savior, is 
the center and soul of the gospel; his doctrine and miracles are 
substantiating witnesses of him. 

The providence of God comprehends all things for which he 
has made provision in the course of nature, and excludes every¬ 
thing accidental and adventitious—everything which entered not 
into his plan. This is the primary and essential idea. 

At once that question which has given rise to much solicitude 
among believers confronts us: “ May I pray to God with the 
full assurance that my prayers will, be heard and my requests be 
granted, even though they do not lie in the line of his provi¬ 
dence?” Unhesitatingly and without reservation let the answer 
be, “Yes, you may.” For God’s providence is-not to be taken 
as a single provision for the future,, a narrow rut out of which 
events can not flow without contravening his holy purposes, but 
rather a rich and abundant provision for all possible contingen¬ 
cies, and those contingencies lie at the touch of man. His prov¬ 
idence is as abundant as his light, which flows not in single 
streams from sun to planet,, following the latter around in its. 


T.. C. SMI TH. 


293 - 


prescribed orbit, out of which if it be drawn it must plunge into 
darkness, since there is no provision for such a contingency, but 
which, having the sun for its center, floods the nether, upper, 
and surrounding space. 

It were folly to suppose that God may be disconcerted by 
prayers which he must either refuse to answer or, if he answer 
them, he must abandon his purposes. He can answer them and 
keep right on, though they seem to be in opposition to his will. 
Even the wicked serve him in the fulfillment of his providence— 
they are his sword and men are his hand. 

It may be that many of the Jews, believing that Jesus was an 
impostor, having strong faith in the God of their fathers, and 
a great reverence for their ancient service, prayed that he might 
be destroyed. God answered their prayers and gave them the 
life of his Son. He consigned him to the tomb. But every 
stroke of the hammer with which they drove the nails through 
hands and feet was a master-stroke in the world’s salvation. And 
the grave, the lowest bed of fallen humanity, became the turn¬ 
ing-point in the life of the Savior, where he changed defeat to 
victory and shame to glory; and from it he challenges, in ^an 
irresistible way, the attention of mankind. 

It may be answered further that we have solid ground for the 
full assurance of our faith in prayer in the fact that God does 
hear and answer it. His providence includes prayer, and gives 
us all necessary confidence to approach him and to ask that we 
may receive, to seek that we may find, and to knock that it may 
be opened unto us. The stream of his providence and all its 
tributaries sweep through the domain of our Father and water 
all his land; and though its course be devious and seemingly 
contrary, yet, after all, it flows with a steady current into the sea 
of his infinite love. Man may stretch forth his hand to inter¬ 
pose, as Pharaoh did, but God’s hand turns it back. He may 
plan to bring divine purposes to nought, he may combine with 
his fellow-men to arrest the onward course and sweep of the di¬ 
vine work, but God laughs at his puny effort and weaves the 
counterplan into the web and woof of his providence; without 
destroying the harmony and beauty of his pattern he inlays the 


•294 PRESENCE AND PROVIDENCE OF GOD. 

diverse and even opposing figures of human life. And through 
dt all there shine, with unabated brightness, his power and god¬ 
head. 

This fact of God’s presence makes the world sacred. The 
mountains of Hor, Sinai, Horeb, Zion, and Calvary are even yet 
odorous with the presence of the great I AM. Palestine is 
called “The Holy Land” by all Christian people, not because 
of its surpassing fertility, its grandeur and sublimity of natural 
scenery, or the heavenly character of its people, but because 
God has consecrated it with his presence and embalmed it in the 
history of his Son. The traveler pursues its rocky paths, walks 
through the streets of its towns and cities, climbs the steeps of 
its mountains, sails on its seas, and bathes in its Jordan, always 
followed by an unseen Presence, with awe inspired by the 
thought, “ Here he walked; here he abode; he retired into this 
•mountain to pray; these waves heard his voice and were still; 
in this stream he was baptized; and out of this sky above me 
descended the Holy Spirit as a dove upon him.” 

Not only are these historic places made sacred by the presence 
of God, but every part of the earth also. Were our senses 
opened to perceive, we would find him not only on Sinai but on 
every other mountain-peak; not only visiting the Jews but all 
peoples also. Sit down in the solitude and you may hear his 
whisperings. His voice echoes and resounds in the storm. 
Through all nature it is he that speaks, not with one, but with 
ten thousand times ten thousand tongues. In creation, in re¬ 
demption, in providential preservation and guidance God reveals 
himself and makes sacred the whole earth. 

God’s presence gives dignity and a sense of worth to man. 
As a part of the creation of God, man’s surroundings are ignoble 
and low. As the crowning act of creative power, he stands pre¬ 
eminently above, but also among, the brutes. They may serve 
him; they can not associate with him, nor he with them. Be¬ 
tween them lies a fixed, impassable gulf. The earth was formed 
for the habitation of man; its fruitfulness and beauty were 
adapted to his existence and to his enjoyment; its experiences 
and hopes serve to push him forward and to call him upward, 


T. C. SMITH. 


295 


making him dissatisfied with himself and to aspire to the yet 
untried future. And when he fell, then God supplemented 
man’s weakness with his strength, man’s sinfulness with his right¬ 
eousness, and man’s frailty with his grace. In this view of God’s 
presence how august is man! How ennobled by the heavenly 
association! Walking no longer in a vain show, conscious that 
he is not a mere animated clod, he walks with angels and is asso¬ 
ciated in thought with the highest celestial beings. God is not 
ashamed to be called his God, nor to prepare a place in his im¬ 
mediate presence for man’s future and eternal abode. 

God’s presence is man’s conscience. “This is the light that 
lighteth every man that cometh into the world.” Conscience in 
man is more a capacity than a faculty. Like the eye it is 
adapted to an agency over which it has no control. Let light 
be and the eye can perform its proper functions. It discrimi¬ 
nates all objects lying within the field of its vision. But if light 
does not exist the eye becomes a useless organ, though wisely 
adapted to the highest use. 

Let God be within and about man and he discriminates truth 
and error almost infallibly; but without God he would find his 
moral nature plunged into profound darkness and himself grop¬ 
ing his way in a labyrinth with no thread of truth to guide him 
out. Witness how uncertain have been the highest conclusions 
of reason, how solicitous and yet how full of doubts the strongest 
intellectual perceptions. It may be accepted as an easily demon¬ 
strable fact, attaining strong probability at least, that man’s moral 
capacities are aroused and his susceptibilities are quickened by 
the agency of the divine presence. That presence is as neces¬ 
sary to man’s apprehension of those truths that are spiritually 
discerned as the magnetic pole is to the needle. 

God’s presence and providence form the strong incentive to 
practical piety. He who lives under the open eye of Him with 
whom we have to do, who has written upon his palms, “ Thou, 
God, seest me,” has the true watch-word by which to live. Is 
he tempted to yield up his integrity, to seize the favoring moment 
in which he may, undiscovered, do some wrong ? Suddenly the 
light of that sleepless eye flashes into his soul: he arouses his 


296 PRESENCE AND PROVIDENCE OF GOD. 


•energies for resistance and is saved. Let one bring his secret 
sins into the light of that countenance, and let the desolate and 
forsaken heart open to receive him, and what a change! The 
sin is wasted as hoar-frost under the sun and the wilderness blos¬ 
soms as the rose. 

He who has implicit faith in God as a guardian, who believes 
that whatsoever happens is, if rightly used, for his good, has 
found the peace-giving principle. Time may cease, the elements 
melt with fervent heat, and the world be resolved into chaos 
again, yet his anchor, “both sure and steadfast,” holds him to 
that within the veil. Heaven is not far removed when this cita¬ 
del of faith in the presence and providence of God is won. 

The following allegory presents the truth which I have sought 
to impress upon the mind and heart of every reader. I was 
musing upon the presence of God and his providence when I 
found myself in a maze of doubt and perplexity. The Spirit of 
Unbelief, finding me thus, said, “ Come with me and I will show 
you that God is not in the world; that he has left it to its own 
•course, and is not to be found in all the earth.” I went. We 
entered a vast city, a mart of the world, where commodities 
were bartered—bought and sold. “Observe them carefully,” 
said Unbelief, “and you will find that God is not in all their 
thoughts.” I listened to their conversation. It was all of gain 
and loss, supply and demand. Mammon ruled them completely. 
“And where he is,” said Unbelief, “God can not be found.” 

We followed these men to their homes, and found that fashion 
and pride ruled there. And Unbelief said, “ ‘The carnal mind 
is not subject to the law of God, neither indeed can be.’ God 
is not here.” 

The jails and prisons were crowded with criminals, and the 
air was reeking with blasphemy. ‘‘ God can not look upon sin 
with the least degree of allowance; therefore God is not here.” 

We found splendid church-buildings, but the worshipers with¬ 
in them paid more homage to gold than to goodness, and prized 
the praise of their fellow-men more than the approbation of the 
Deity. They prayed, and sung, and preached, and intoned the 
service well, and outwardly were devout ; but when a poor man 


T. C. SMITH. 


297 


came to the door he looked in vain for a welcome. No pew 
opened to his mute appeal and no place was offered him. With 
deep disappointment pictured upon his face he turned away and 
sought the street. ‘ ‘ ‘ The proud look he knoweth afar off. ’ 
God is not here,” said my guide. 

He led me to the council chambers of the nation. There I 
. heard only wrangling and dispute—the fiery words of bitter 
hate. And I said, hastily, “Let us go; for I see that God is 
not here.” 

We entered the home of suffering. Upon a wretched bed lay 
a poor invalid, wasted in strength and afflicted hopelessly. His 
haggard wife and scantily clothed children begged piteously for 
bread. But I saw the man of wealth, who fared sumptuously 
everyday, who had grown rich off the labor of such as they, 
turn unfeelingly away. ‘ ‘ Where He is, mercy distills as the 
gentle dews of heaven; but here we see an unjust division of 
blessings. God is not here.” And I was silent before him. 

Then he caught me up in the air so that the world as a pano¬ 
rama lay at our feet. And I saw armies rush to battle with a 
din of noises and in clouds of smoke, and blood flowed and in¬ 
describable misery followed. I saw the strong overcome the 
weak and wreak his passions upon him. And cruel Might 
marched through the land of Right burning, murdering, and 
ravishing until my soul sickened and I turned away. “ If God 
were the judge of nations he would order it otherwise,” said 
Unbelief. 

Agairwl looked and saw a mist rise upon the land. The peo¬ 
ple paled with fright, for a terrible contagion overshadowed 
them. The sounds of mourning and the dull rumbling of death- 
carts mingled with the confused noises of multitudes fleeing 
from the deadly visitant. The believing prayed without ceasing 
for the staying of the plague:; but it remorselessly seized them, 
even at their altars, and hurried them to the trench. No arm 
was bared to save them, and no hand was stretched forth to de¬ 
liver them. 

A storm arose upon the sea, and proud ships staggered under 
its blows. Above the noise and tumult of it I heard the cries 


298 PRESENCE AND PROVIDENCE OF GOD. 

ol men, women, and children pleading for the help of God's; 
strong right hand. The sea opened and swallowed them up, 
and their cries were hushed by the strangling waters that flowed 
over them. 

A fire was kindled in the crowded city, and licked up with its- 
flaming tongues the homes of rich and poor, the brothel and the 
charity asylum, the houses of mammon and the houses of God, 
without distinction and without pity. An uninterrupted current 
of homeless humanity swept through the streets before it, fearing 
lest the flames should devour them also. And I heard the wild, 
fearful laugh of the plague, the storm, and the fire as they tri¬ 
umphed over helpless men. And my guide said, “ See! neither 
right, nor innocence, nor charity has any immunity from disas¬ 
ter, and prayers are lost on the wind. Are you not convinced 
that God is not in all the earth?'’ In my distress my tongue re¬ 
fused to speak, but I cried out in my soul, tl How long, O Lord, 
how long ! Art thou not with us ? and dost thou have no com¬ 
passion upon us ? ” 

Then the spirit strove with me, but I wrestled with him and 
overcame him. And when he lay at my feet I felt a sweet peace 
steal over me. I looked up and saw one as it had been an 
angel. His eye shone with a clear and steady light. He 
stretched forth his hand and strengthened me. And I said, 
“ Sir, thou knowest why I am cast down and my soul is sorrow¬ 
ful. I have been seeking through the earth for God, and have 
not found him. Is he not here? Then he, answering, said, 
“ You did not seek him aright. Come with me and he shall be 
found of you; and you shall be convinced of his presence and 
his watch*care.” Gladly did I follow whithersoever he would 
lead me. And as we walked together he taught me : “ Do not 
be disquieted at the presence of evil in the world, since this is 
the lot of man while in the flesh. But these light afflictions, 
which are but for a moment, work a far more exceeding and 
eternal weight of glory. And do not judge that God does not 
see the afflictions of men, or that he is unjust to permit so much 
sin and oppression in the world. His providence is not directed 
to the adjustment of all differences here, but hereafter. He hath 


T. C. SMITH. 


299 


appointed a day in which he will judge all men impartially, and 
will reward each one as his works shall be. Meantime he does 
not separate himself from them, but if they will leave their sins 
he is faithful and just to forgive them their sins.” 

We passed by the same way over which Unbelief had led me, 
by the marts of trade, by the homes of the proud and selfish, 
by the cesspools of sin, by the council-chambers, and my eyes 
were opened to behold what was held from me before. I saw 
wherever sin rioted in indulgence and the godless sported them¬ 
selves that God was near enough to trouble them. I heard the 
burdened consciences groan and the soul make its daily 
plaint; and I saw the wicked tremble at the consciousness of his 
presence. 

Then he made me to know their end—their dreadful end. At 
his bidding I looked up and I saw a lifted hand, and in it a 
sword, and written upon its blade, “ Eternal Justice.” I saw 
the sword fall and smite them, and they perished. And i heard 
an angel cry, “Thou art righteous, O Lord, because thou hast 
judged thus. Thy judgments are true and righteous altogether.” 
About the hosts of the oppressor I saw the avenging army of 
heaven marshaled under the lead of one who sat upon a white 
horse. He was clothed in a vesture dipped in blood; his eyes 
were as a flame of fire, and on his head were many crowns; and 
his name is called “The Word of God.” And I looked until 
he scattered the armies of Might and re-marshaled those of down¬ 
trodden Right; and I saw that the race was not to the swift nor 
the battle to the strong; and he sheathed not his sword until it 
was proclaimed, “ The kingdoms of this world are become the 
kingdoms of our Lord and of his Christ.’' His angels of mercy 
I saw fly in crowds to comfort the afflicted, to lift up the fallen, 
to restore the backslidden, to sustain the dying, and to convey 
their spirits to his bosom. At every cry of a believer a message 
of love was sent, either granting the petition or withholding it in 
mercy. And I sought but found not one forsaken of God, not 
one over whom there stretched not the overshadowing wings and 
beneath whom the everlasting arms were not placed. The widow 
found in him a husband, the orphan a father, the outcast a friend, 

18 


300 PRESENCE AND PROVIDENCE OF GOD. 


the sinner a-savior. I heard him speak in the thunder of Sinai, 
in the throes of Calvary, and in the still small voice of his 
Spirit. Not in one age and in one dime, but in all ages and in 
all climes. Faith showed me him for whom my soul longed. 
And I clasped the Angel of Faith to my breast and cried, “Be 
thou with me always; for now I know that God is and that he is 
a rewarder of them that diligently seek him.’' 

“If I ascend up into heaven, he is there; if I make my bed 
in hell, behold, he is there. If I take the wings of the morning 
and dwell in the uttermost parts of the sea, even there shall his 
hand lead me, and his right hand shall hold me.” 



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PROF. MARTYN SUMMERBELL, A. M. 


Martyn Summerbell was born at Naples, New York, Decem¬ 
ber 20, 1847. During his boyhood his father, Rev. B. F. Sum- 
merbell, was pastor at Providence, Rhode Island, Somerset, 
Massachusetts, and other churches in New England and New 
York. 

Martyn was prepared for college at an academy at West Ran¬ 
dolph, Vermont. He was a student at Union Christian College, 
Indiana, in 1864 and 1865 ; preached his first sermon at Palmer, 
Illinois, June n, 1865; returned to the East and entered the 
College of the City of New York in 1866, and was graduated in 
1871. He stood second in his class during the term. After 
graduating he taught grammar in the college for one year, hav¬ 
ing one hundred and forty-six young men placed in his charge. 
In 1872 he resigned this position to accept the vice-presidency 
of Friends’ Seminary, in New York City. He held that position 
until July, 1880, when he resigned. 

In 1866 he was called to a little congregation in the city of 
Brooklyn. Here he labored for fourteen years, resigning his 
charge in 1880 to accept the pulpit of the Franklin Street Church 
in Fall River, Massachusetts. 

The work of building up the ‘ ‘ Church of the Evangel ” he 
did in addition to his labors as a student and teacher. That 
church is a monument to his energy and devotion. 

Brother Summerbell was elected to a trusteeship of the Chris¬ 
tian Biblical Institute, New York, in the year 1878, and to a 
non-resident professorship soon after that time. He continues to 
hold this relation to that school. 

*Prof. Summerbell is remarkable for industry and faithfulness 
in all duties committed to him. He is equally remarkable for 
the. thoroughness of his scholarship and the generosity of his 
spirit. 



SOURCE OF UNITY IN' THE MOTHER CHURCH. 


BY PROF. MARTYN SUMMERBELL, A. M. 


“And the multitude of them that believed were of one heart and of one soul. ,y 
—Acts 4: 32. 

The rising church in Jerusalem is filled with wondrous tokens 
of vigor and progress. Virgil’s Rumor—which crept, then rose 
upright, and next advanced with its head bathed in the clouds— 
did not more speedily leap to greatness. 

Now in the company of the disciples all is consternation. 
The flock is scattered as sheep having no shepherd. The Master 
is dead! The Savior is crucified4 The Christ is closed fast in 
Joseph’s tomb, with Pilate’s seal! 

Next comes Pentecost, and with it one hundred and twenty 
confident Christians. The twelve is multiplied by ten. The 
sun rushes on his way and night falls with the ingathering of 
three thousand zealous converts. 

Then follow daily accessions in throngs. The preaching of 
the word moves the people. A miracle is wrought at the beau¬ 
tiful gate, and a sermon follows. That sermon is the blessed 
means of touching the hearts of five thousand foes, who become 
friends of the gospel. Such results are marvelous. They exhibit 
intensest life, supremest consecration. The growth has been so 
rapid that the disciples are already a multitude. Precisely how 
many weeks pass before this record accurately describes the 
company of believers is unknown; but at all events they were 
few. Events here follow closely. In a few weeks a timid band 
of peasants becomes a courageous multitude, prepared to bid 
defiance to governors and kings. The word plaithos , indefinite 
though it be, clearly represents a vast company. Some such, 
word is required to express the numerical strength resulting from 




MARTYN SUMMERBELL. 


305 

daily accessions of throngs numbered by thousands, hundreds, 
or tens. 

But stranger far than mere multiplication of membership is the 
unity of life and purpose displayed in this phenomenal church. 
It is a community within a community. The physical landmarks 
of Jerusalem, the towering precipices, the beetling crags, or the 
serried battlements encircling the city are no more evident than 
the moral landmarks that environ the band of Christians. This 
inner community ranks as a unit. Says the historian of the 
book of Acts, “The multitude of believers had one heart and 
one soul.” In ten days’ search you will scarcely find a more 
graphic picture of unity. Number the cells, nay, the ultimate 
molecules, which in harmonious action compose the physical 
man. But there is no numbering them; they are countless for 
multitude. And what diversities they display. Divorced from 
their organic relations, reduced to inorganic elements, they 
would betray little concord. 

You may imagine a curious experiment in chemistry. First 
find the exact quantities and proportions of the various salts, 
acids, and alkalies which enter the frame of an adult man. 
Obtain them and place them in a retort of sufficient size. Then 
finally pour on the mass the five and one-half pails of water in 
which each full-grown man is dissolved. The experiment would 
be doubly an experiment, for no chemist has tried or reported 
such a proceeding. But any man familiar with the properties 
of these conflicting substances can fancy a disturbance like the 
birth-throes of chaos, though on a smaller scale. The extreme 
diversities of their reactions would cause instant and vigorous 
conflict. But in the human body there is no such conflict. 
While the heart beats, while the soul sitting behind it governs, 
all these various elements unite in one common life. The man 
is one. You do not bid “Good-morning,” or, “A prosperous 
voyage,” to s r many pounds of calcic phosphate and the rest of 
ut to Mr. X. Y. Z. who owns the calcic phosphate. Ruled 
by one heart and one soul the atoms cease to wage atomic war¬ 
fare and act in harmonious unity to form the body of the man. 

And such is the force of St. Luke’s figure in the lesson. The 

# 


306 


SOURCE OF UNITY. 


church is one church. It has a personal, a corporate existence.. 
Its membership, though a multitude, has lost the individuality of 
individuals. Personal interest is merged into the common inter¬ 
est. The whole body moves as one. It is thrilled by a single 
animating purpose. It has one heartland one soul. 

The perfection of unity displayed in the Jerusalem church— 
the true mother church—renders its characteristics an interesting 
study. The type of church-life is as nearly perfect as may be 
attained before the earthly church is merged into the church of 
the first-born in heaven. When it can be said of five or six hun¬ 
dred Christians—to say nothing of a multitude—that they have 
one heart and one soul it is evident that a very advanced stage 
of Christian development has been reached—a stage so advanced. 
that the most so far have known it by faith rather than by sight. 
The unity of the Jerusalem church may therefore stand before 
us giving example both of what is foreign to, and what is con¬ 
genial with, the truest Christian unity—and this the more as it is 
seen that the special phases of Christian life in that perfect time 
possessed apostolic sanction. This effort at union was a right 
effort. The Holy Ghost inspired it. The Holy Ghost gave it 
.success. 

In connection with the discussion of the unity of the Jerusa¬ 
lem church it will be fitting to inquire if that unity consisted in a 
unity of opinion. This query possesses force because of current 
theories and action. 

The longing for Christian union, through the ages, has been 
anxious and the effort to attain it prolonged. At this hour from 
every side its aspirations are heard. But the attentive observer 
perceives that its action has been, and still is, in a vigorous at¬ 
tempt to enforce unanimity of opinions. In this respect, if in 
none other, agreement, from the reign of Constantine downward, 
has been substantial and circumstantial. If elsewhere their in¬ 
terests are arrayed in opposing lines, here at least the mass of 
Protestants and the mass of Roman Catholics hold common 
sympathies. 

The most ultramontane of all the Jesuits longs to see the 
church united. He detests sect and schism. He would have 


MARTYN SUMMERBELL. 


307 - 

all the world folded to the bosom of the church. He recognizes 
no obstacle to that union besides the blind perversity which 
leads Protestants and other heretics to scout his peculiar opinions 
and interpretations. He is an advocate of union—of his kind, 
of union—in the most solemn earnest. 

And, similarly, the most intolerant of Protestant intolerants 
pants for union. Nothing, in his view, is so simple as the 
means for making the church one. The instant that all the world 
becomes a convert to his interpretations and receives his peculiar 
theological bias all schism dies. His every effort to indoctrinate 
the world with his opinions is in the line of his kind of union. 
But these views are attended with difficulty. Admit their jus¬ 
tice; let it stand that unanimity of opinion is vital to Christian 
union and every attempt to secure uniformity becomes hallowed. 
If unanimity of opinion be the mam foundation of Christian 
union, the means to attain it will be better as they become more 
efficient. Such a doctrine, however, excuses the torture of Span¬ 
ish Jews and heretics; it palliates th z dnigonncides in pursuit of 
the Huguenots after the revocation of the edict of Nantes; it 
sanctifies all the burnings by bloody Mary and all the ebbing 
and flowing of papal oppression in the Netherlands. 

The view that union depends on converting the world to a 
single set of opinions is the mainstay of religious bigotry, and 
the ground all mined and countermined by the secret vaults of 
the iniquitous inquisition. 

It is of interest to pursue the relations of this thought that 
unity implies uniformity of opinion since it is not confined to ac¬ 
knowledged intolerance. While it adds.force to the whips and 
stings of bigotry, it may lurk in the honeyed smile of a professed 
liberalism. True liberalism in religion is an increasing power. 
Its influence has been singularly blessed. To live and let live is 
liberal. To believe that others have rights is liberal. To require 
of brother Christians what is essential to the faith and permit 
freedom of thought in non-essentials is liberal. To place the 
Bible above and beyond all creeds and disciplines is liberal.. 
And yet, while such true liberalism is gaining upon the affections, 
of religious men, there may come a spurious liberalism having. 


308 


SOURCE OF UNITY. 


and making all these professions and withal as certainly bent on 
pressing its peculiarities as if it had sworn fealty to a dozen 
creeds. 

The professed liberalist may possess a set of notions as special 
and separating as the Methodist discipline or the shorter cate¬ 
chism, which lie will regard as peculiarly orthodox. Though un¬ 
written he may teach a specific body of divinity. The Athana- 
sian symbol may not more closely hedge in the divine essence' 
than he limits it in sermons, and tracts, and contributions to the 
newspapers. One such may press ordinances of peculiar kinds; 
another may create new ordinances; another may manufacture a 
new nomenclature for the Sabbath, the sanctuary, and the pulpit. 
And meanwhile each of these imagines, while he advocates his 
specialty, that he is favoring Christian union. When once the 
world adopts his views of biblical interpretation union will pre¬ 
vail and thorns arid thistles perish. 

One such class finds it orthodox to address a preacher as 
“ Elder.” The title is not a general title in the churches. It is 
an ambiguous expression, meaning, in some places, a kind of 
official—not to say officious—layman, and in other places an or¬ 
dained minister. It is not a biblical title—at least in its peculiar 
usage. The Scriptures never speak of “Elder Paul” or “Elder 
Timothy.” The facts of the case are that the use mentioned is 
an innovation, and sanctioned by a minute fraction of the Chris¬ 
tian world. But some good souls imagine that when they have 
indoctrinated some one into saying “Elder Smith” they have 
gained a victory for Christian union. 

Others, also, practice calling the Sabbath “the Lord’s day,” 
and ministers “evangelists,” and the communion service “break¬ 
ing the loaf.” These, and other such phrases,, in their denomi¬ 
nation are a badge of orthodoxy. The world that persists in 
saying “ Sabbath” is heterodox. Some time or other they hope 
to convert the world to their peculiar phrasings, and then for 
the first they will associate with the world, and the flowers of 
Christian union will burst into blossom as the evening primrose 
snaps into bloom at set of sun. 

And so it seems that according to general belief, opinion, 


MARTYN SUMMERBELL. 


309 


agreement in opinion, uniformity in opinion is the basis of Chris¬ 
tian union. Wherefore, since so many so believing argue for, 
and labor for, uniformity in opinion, it is fitting to ask if the ex¬ 
ceptional unity in the Jerusalem church was of this kind or no. 

Some indications impel the'conclusion that the multitude of 
believers, though of one heart and soul, were unfettered and 
free in the matter of individual opinion. 

Here rises a distinction between faith and opinion.- Many 
confound the two, calling their own opinions faith and the faith 
of others opinion. Matters of faith include all that the Bible 
utters so distinctly as to permit no denial that will not carry with 
it a denial of the Bible also. Faith concerns those profound and 
fundamental truths that have been held by the whole church 
always, everywhere. Faith concerns what is necessary to salva¬ 
tion. 

When such truths are passed, when the feet tread debatable 
ground, when questions of interpretation, authority, or proba¬ 
bility are broached, the realm is that of opinion. The Christian 
world is one in faith; its schisms have sprung from diversities of 
opinion. That God exists, that Jesus the Christ is the Savior of 
all that believe, that by his death we have life, that there shall 
be a resurrection from the dead, that the righteous shall shine as 
the sun in the kingdom of their Father, are all of faith. On 
the contrary, how God exists, that is, the relation of the person¬ 
alities of the divine essence, the peculiar interpenetration of. 
Father, Son, and Spirit, and the specific functions of the Chris¬ 
tian ministry, whether there shall be but two orders in the minis¬ 
try—preachers and deacons—or three—bishops, ministers, and 
deacons—or other three—preachers, lay elders, and deacons— 
and whether the final catastrophe of our solar system shall be 
precipitated this year, or next year, or forty centuries hence—all 
these furnish a totally different class of questions. These are 
debatable. Sides may be taken respecting them, and yet the 
antagonists on both may accept the Bible as a divine revelation. 
These are, therefore, matters of opinion. Their acceptance or 
rejection has naught.to do with salvation in the next world or 
with Christian usefulness in this world. This certifies the more 


310 


SOURCE OF UNITY. 


that they are matters of opinion. Understanding, therefore,, 
this distinction between faith and opinion, it can be readily dem¬ 
onstrated that the unity of heart and soul in the Jerusalem 
church was not based on uniformity of opinion. In the Jerusa¬ 
lem church uniformity of opinion was- not only improbable, it 
was impossible. 

The unity of the Jerusalem church could not rise from a unity 
in opinion because of the complex character of the material of 
which that church was formed. Men educated under various 
and widely-diverging influences possess-* of necessity, the most 
widely-divergent opinions. Bring up one lad in St. John’s Bo- 
man Catholic College, another at Presbyterian Princeton, and 
another at Universalist Canton, and their opinions will mix less 
like drops of peaceful dew than like niter, charcoal, and brim¬ 
stone. 

What is the distance from London to Paris? A rough esti¬ 
mate gives you from London to Dover, by rail, seventy miles; 
from Dover to Calais, by steamer, twenty seven miles; and thence 
to Paris, by rail, two hundred miles—in all, two hundred and 
ninety-seven miles. Yet the traveler passing.that distance enters 
a new world. He finds not only a strange language and strange 
kinds of men, but strange food, strange opinions, strange morals. 
The Frenchman adores what the Englishman abhors, and the 
Englishman steadily pursues what would, kill a Frenchman from 
. monotony and disgust. Where do French opinions and English 
opinions meet in harmony? Compare French art and English 
art, French homes and English homes,, the French Sabbath and 
the English Sabbath. There is no agreement. And yet Paris 
and London are apart but three hundred miles, and this is the 
nineteenth century—the century of intelligence, of travel, of 
newspapers, of telegraphs and telephones. To make the illus¬ 
tration more rigid, compare a French orthodox Christian with 
an pnglish orthodox Christian. Even if united, in the common 
faith of the cross, all the intelligence of the age, all the influence 
of scripture, all the eminent Christian spirit of each would not 
prevent the largest difference on questions of inspiration, morals,, 
ceremonies, and the outward proprieties of religion. And all 


MAR T YN SUMMERBELL. 


311 


this is to-day, in this year of our Lord 1S81 ! Consider in com¬ 
parison with this that company in Jerusalem eighteen centuries 
back. That was the time of isolation, of local education, of 
local prejudice. Every great city had its own standard of moral¬ 
ity and its own opinions in religious propriety and in philosophy 
Rome wielded the political scepter—chance, locality, or preju* 
dice governed the mind. In the isolation of capitals vanity 
made the popular sentiment of one city—for the reason that it 
was of one city—unpopular in another city. And these local 
opinions and prejudices were branded on the lives of citizens. 
Better than by their national garb, as well as by provincial dia¬ 
lects, men could be identified as Athenians, or Corinthians, or 
Romans by their moral, religious, and philosophical opinions. 
Now read, in this connection, the material of the meeting which 
gave the first grand demonstration of gospel power. Here were 
Parthians, Medes, Elamites, Mesopotamians, dwellers in Judea, 
Cappadocia, Pontius, Phrygia, Pamphylia, Egypt, Libya about 
Cyrene, strangers of Rome, Jews, proselytes, Cretes, and Ara¬ 
bians. This catalogue covers the then civilized world, stretch¬ 
ing from the Euphrates to the Tiber, from the Black Sea to the 
delta of the Nile. The audience consists of men who have been 
molded by the influences of various civilizations, various relig¬ 
ions, various philosophies, various citizenships. These variations 
had been bred into their bone and marrow. If in the nineteenth 
century a Christian of Paris has such diverse views from a Chris¬ 
tian of London, only three hundred miles away, what diversities 
must have betrayed themselves in that Jerusalem church which 
had existed but a few weeks or months and comprised material 
trained and educated in the remotest quarters of the civilized 
world? There was no river of forgetfulness in which to plunge 
the converts of Pentecost and so remove all trace of years of re¬ 
flection and experience. If that church was one in heart and 
soul at that time and under such environments it must have been 
one in something besides uniformity of opinion. 

The impossibility that uniformity of opinion could have pre¬ 
vailed in the Jerusalem church appears, further, from the com 
plete absence of machinery to produce uniformity. Opinions 


312 


SOURCE OF UNITY. 


grow. That every student of religions understands. But growth 
of opinion is not consistent with uniformity. Uniformity is not 
growth, it is repression. While opinions grow, diversities multi¬ 
ply in the nature of the case. Uniformity—repression of growth 
in opinion—can be effected only by the aid of powerful machin¬ 
ery and well-drilled familiars. This is shown in the history of 
any peculiar religious movement. How are men made and kept 
Adventists ? Societies are, organized to propagate Advent views, 
and newspapers, books, and tracts are spread broadcast wherever 
hope of converts is dimly shadowed. 

An earnest effort is now in progress favoring holiness. And 
so there are special meetings for the promotion of holiness, spe¬ 
cial tracts, special papers, special books, specialist preachers and 
exhorters. All this is part of the machinery for the propagation 
of a specific opinion. Observe a remarkable effort in the like 
direction in the house of Israel at the coming of Jesus. There 
uniformity in opinion was the imperative test of orthodoxy. For 
the maintenance of uniformity growth of opinion and original 
thought were systematically crushed. The machinery to this end 
was well devised and well managed. A special caste—that of 
the rabbis—was instituted to teach the law—a caste opposed to 
even the name of innovation. Every study that could taint the 
people’s opinions was prohibited, and the mind of every scholar 
focused on the law. No foreign culture was suffered. A curse 
was laid on every Jew who should keep a pig or teach his child 
Greek. No foreigner was allowed to study Hebrew. St. Jerome 
narrates circumstantially his difficulties in finding a Jew in Jeru¬ 
salem or Bethlehem who would at any price give him assistance 
in reading the national tongue. Here was a special mechanism 
to restrain the development of Jewish opinion. But in the Jeru¬ 
salem church nothing of this character appears. The material 
composing the church'was of the most diverse origin, education, 
and opinions, and besides that nothing is seen which appears in¬ 
tended to alter, correct, or counteract such diversities. 

A certain school of brethren, in our remembrance, once 
taught vigorously through the press that machinery is power; 
and in that belief cumbrous departmental organizations have 


MARTYN SUMMERBELL. 


313 


been instituted to perform a homeopathic quantity of work. But 
in the Jerusalem church neither track, trace, nor remembrance 
of complicated machinery can be found. The book of Acts 
proves that Christianity in its rise was life, not. mechanism. The- 
lack of the church to day is thus indicated. The want now is,, 
not machinery, but steam. Given the simplicity in method of 
the first century, and behind that put energy, devotion, conse¬ 
cration, Christian love, and results will follow to astonish the 
world. Then there would not be uniformity of opinion, but 
something far better—life, success, oneness of heart and soul in 
Christ. 

Furthermore, uniformity of opinion could not have existed in 
the Jerusalem church as the basis of union, since uniformity of 
opinion is impossible for any length of time under any circum¬ 
stances. Some social reformers would delight to have the re¬ 
arrangement of all property. They would take the wealth of 
the world and divide it equally. How long would the division 
last? The keen witted would save and increase their store. 
The improvident would profusely waste their store. There is no 
patent process for abolishing the distinction of thrift and spend¬ 
thrift, and so abolishing the distinction of rich and poor. And 
similarly no patent process can abolish difference in opinion. 
Could every previous impression on the intellect of the race be 
obliterated, and then every mind be restocked with opinions 
precisely identical in kind and amount, the uniformity would not 
outlast a single night. Some would forget, some would ignore, 
some would think, some would be affected variously by the 
various influences to which they were subjected. 

Rev. Joseph Cook once quoted Schopenhauer’s analysis of 
conscience, the elements of which were fire, fear of man, super¬ 
stition, prejudice, vanity, and custom. There is just enough 
truth in this scorching resume to show that conscience may not 
be always uniform in various constitutions. Surely, then, opin¬ 
ion will be less probably uniform. The utmost that can be done 
to secure uniformity is to select one prominent opinion and press 
that. This is the course of Catholicism, which makes the su¬ 
premacy of the church the dominant influence. But while men 


314 


SOURCE OF UNITY. 


■can agree on a single sentiment or dogma, no body of men can 
agree absolutely on a body of divinity. With all the efforts of 
Calvanists Calvanism is not what it was twenty-five years ago; 
nor was it then what Calvin made it in Geneva. Methodism is 
not the same now that it was in 1825—still less what it was in 
1800 Baptists may agree on the quantity of water necessary to 
legalize the rite on which they lay so much stress, but neverthe¬ 
less, on other points in the same Baptist church you will find as 
wide diversities as exist between any two evangelical denomina¬ 
tions. The conclusion from all of which is that general uniform¬ 
ity of opinion as man is constituted can be neither attained nor 
maintained. The attempt is impracticable, and proposes impos¬ 
sibilities. 

Again, and finally, it is impossible that uniformity of opinion 
formed the basis of the Jerusalem church, since the apostles ex¬ 
pressly encourage diversities of opinion. From St Paul (Romans 
14: 1) the scholar learns that brethren weak in the faith were to be 
received and not be worried afterward with doubtful disputations. 
On so weighty a . matter as the custom which from Moses had 
marked the entrance or a man-child into the Jewish household, 
brethren were to be untrammeled. The apostle to the gentiles 
on mission journeys did not seek to control opinion, but yielded 
to it, becoming all things to all men, that he.might by all means 
save some. The latitude for freedom of thought afforded the 
brethren was wide. A list worthy of calmest consideration is 
given in second Colossians. No brother was to be judged re¬ 
specting food or drink, even though each had been offered to 
idols. No one should trouble him concerning feast days, or new 
moons, or Sabbaths, or affectation of holiness, or the worship of 
angels. In all these points, as in the observance of festivals, 
each man was to be fully persuaded in his own mind. 

It is not here contended that this liberty was immediately 
conceded. On one or two points of Jewish observance there 
had been great unanimity because of past training. Though 
from all parts of the earth, the members of that church had been 
inducted into the household of Israel by a form which they de¬ 
sired to perpetuate in the Christian church. On that desire a 


MARTYN SUMMERBELL. 315 

sharp debate arose. The old system soon yielded. Why did it 
yield ? Some principle was involved. What was the principle 
which decided the controversy? If uniformity of opinion had 
been required in all things there would have been good ground 
for holding this custom. Why it failed was simply because 
here, as elsewhere, the principle was in force that brother should 
not judge brother, that each should be fully persuaded in his 
own mind. This principle had no battle for existence, though 
some of its logical conclusions had, and why? The readiest 
solution is that the principle had been practiced from the begin¬ 
ning. The Jerusalem church—the true mother church—was 
one in heart and soul ; but was not one in notions, prejudices, 
and opinions. 

What, then, constituted its marvelous unity ? for united it 
certainly was. Despite the variations of belief on all general 
and philosophical questions that must have obtained, the body 
was of one heart and one soul. All variations were restrained, 
all centrifugal forces held by one common impulse, born of a 
common faith. And faith did not then mean what the enthusi¬ 
astic adherent of denominations means by faith. It was not a 
system of theology, but an intensely passionate faith in the Christ 
as the Redeemer and Savior. This is instantly manifest on 
comparison of the rise and growth of the Jerusalem church with 
the rise and growth of a sect. The latter teaches dogma, dogma, 
all dogma; the former taught Jesus, Jesus, all Jesus. In every¬ 
thing the Christ was chief, and faith in him supreme. Belief in 
him made a pagan a Christian, and gave the promise of salva¬ 
tion. All sermons were full of Jesus. All special questions 
were subordinate to submission to the Savior When Philip sits 
in the chariot going down by way of Gaza it is not to tell the 
eunuch what ceremony was a prerequisite to the communion, not 
to unfold any peculiar opinion, but to preach Jesus. How all 
was subordinate to Jesus is beautifully expressed in an oft-quoted 
text in St. Mark. Its precise language is significant. Some 
would rejoice could they find in their Bibles the saying, “He 
that believeth and is baptized shall be saved, but he that is 
unbaptized shall Be damned. ” With them the outward rite is of 


316 


SOURCE OF UNITY. 


utmost and commanding importance. But the passage,, as traced^ 
by the pen of inspiration, declares that faith is the essential 
thing. Faith in the Christ, belief in the Christ, is never omitted 
from the thought. ‘‘He that believeth not/’ in him rests con¬ 
demnation. 

The intensity of devotion to the Savior at that time we can 
with difficulty apprehend. The burning glass is a popular scien¬ 
tific toy. It gathers the rays of the noonday sun and refracts 
them into a shining, fervent spot of light and heat. And the 
early faith focused men’s thought and devotion. Where now 
some urge attention to thirty-nine or ninety-five matters of minor 
import—many of them non-essential—and so scatter energy and 
fervency, the Christian of the first century centered all his facul¬ 
ties of love and consecration in Jesus. Christ was the Rock, 
Christ the Foundation, Christ the Alpha and Omega, Christ the 
great Shepherd of the sheep, Christ our Passover sacrificed for 
us, Christ the King of kings and Lord of lords. Wherever an 
apostle went he sought not to establish opinions but to tell lost 
sinners of Jesus. 

Devout supporters of denominations have at times claimed St. 
Paul as a Baptist. No lance need be set in rest to attack the 
Baptists. They are a noble people, and have contended zeal¬ 
ously and unto blood for toleration in religion. But sometimes 
misled by zeal some have called St. Paul a Baptist. If that were 
the case he took a peculiar stand. AVhat would happen to-day if 
some good Baptist minister, in a Baptist association, should 
declare of himself like St. Paul, “I thank God that I baptized 
none of you but Crispus and Gaius, ... for Christ sent me 
not to baptize but to preach the gospel?” What adherent of 
any denomination would feel at liberty to give such prominence 
to the Redeemer, and so unreservedly thrust his denominational 
specialty into the background ? Then Christ was all, and in all. 
And in consequence they were one in him. All the enthusiasm 
of their souls was roused to spread his gospel and his love. 
From a very unorthodox source comes a confirmation of these 
remarks. 

Mr. Frothingham bears witness to the intensity of faith in 


MARTYN SUMMER BELL. 


317 


Jesus (see Cradle of the Christ, page 75.) “The believers lived 
out of themselves, in an ideal, a supernatural sphere; their 
hearts were in heaven with their Master. . . . They were 

transported at times beyond themselves by the prospect of the 
Lord’s nearness. . . . Their small, upper chamber seemed 

to tremble and dilate in sympathy with their feelings; the ceiling 
appeared to lift, they were moved by an impulse which they 
could not account for, and regarded themselves as inspired. ” 
The author quoted testifies that “they regarded themselves as 
inspired.’’ He thinks they were not, but they differ. Christians 
will generally prefer their view of the case. But at all events 
their central bond was love for Jesus, devotion to the cross. 
That gave them, power, success, influence, God's blessing. 

The Jerusalem church is the example for all churches. It has 
been seen that uniformity of opinion was not their basis of union. 
Impossible then, it is impossible now. Advocates of special 
opinions, while advocating union and at the same time pushing 
their specialties, are murdering union. How soon can the pe¬ 
culiarity of any one denomination become universal ? r #he mil¬ 
lennium may come when the advocates of hell or of no hell 
mutually convert each other; or when all Baptists and all pedo- 
baptists have exchanged positions; or when episcopacy and 
presbytery are equally triumphant over each other. But how 
much nearer union will the. world be then when all present 
combatants have been made proselytes by their opponents? 

The real direction for effective unity is not in pressing but in 
ignoring specialties. Hold fast the faith in Christ. Hold fast 
the grand truths centering in Christ, which the household of faith 
scattered abroad everywhere unites in believing. The power of 
the gospel is not in notions, not in opinions, but in Christ. The 
men that have power with God to-day have put notions behind 
them that they may walk with Christ. Mr. Moody is doifig 
good because with him Christ is first, his advent opinions last. 
And in this respect the church is returning to tl^e Jerusalem 
model. It is becoming a small matter whether a man sits or 
kneels as he receives the communion. The principal thing is, 
“Does he love Jesus?” Among earnest Christians the subtle 

19 


318 


SOURCE OF UNITY. 


•discussions respecting the subsistencies of the divine essence are 
•of less moment than the question, “Does this man have Christ 
an his heart the hope of glory ? ” 

And this understanding of the direction of union in Christ is 
becoming more widely known and honored. In many direc¬ 
tions machinery to control or repress opinion is less beloved. 
Many churches are encouraging diversity of opinion in the min¬ 
istry and the laity, and are nevertheless healthily active, and 
wholesomely united, being one in Christ. In such churches, in 
such a denomination the divine life governs, and as life in the 
body binds each escaping atom and holds it fast to duty in the 
physical body, so Christ in his people becomes their single heart, 
their single soul. 


N. SUMMERBELL, D. D. 


(Abridged from a large quarto entitled “Cincinnati—Past and Present: 

Exhibiting the Life and Labors of its Leading Men,” by M. Joblin 

& Co. 1872.) 

N. Summerbell, D. D., long known as the pastor of Bible 
Chapel, in Cincinnati, and at the present time the oldest pastor 
in Cincinnati, was born at Peekskill, New York, on the 8th of 
March, 1816. His father, Rev. James Summerbell, was a min¬ 
ister in the Methodist Church; but Nicholas early began to de¬ 
velop great reverence for the Scriptures and a corresponding 
'dislike to human authorities in religion. He was converted in 
New York City, in 1837, under the ministry of Rev. I. N. Wal¬ 
ter, of the Christian Church, and was ordained at Little Comp¬ 
ton, Rhode Island, in 1839. 

His early ministry was in New'York City, New England, and 
New Jersey. From the beginning he was an unwearied Bible 
student, attending school by day and studying the word of God 
by night. The first winter after his conversion he studied the 
Bible carefully and adopted its principles as the government of 
-his life. 

This preference for the Bible has led his brethren to call upon 
Mr. Summerbell to defend their principles; and he has held sev¬ 
eral protracted discussions, the first with Mr. Phillips, at Henry, 
Illinois, lasting nine days. He has met, altogether, twenty-one 
men at different times. It is due to Mr. Summerbell to say that 
these discussions were not provoked by a want of charity on his 
*pnrt, none of them being men whom he had before met, and, 
consequently, the discussions were not sought or provoked by 
him, but were conducted in defense of his brethren. 

From our limited opportunities we judge him possessed of 
great versatility of talent, with social qualities *of a high order, 
and to be a man of great erudition, and such command of lan- 



320 


N. SUMMERBELL. 


guage and powerful address as would be very discouraging to an* 
opponent, especially if defending error. 

Mr. Summerbell is remarkably charitable in his views. He 
thinks that every disciple of Jesus, no matter of what sect or 
nation, should have our fellowship and care, thinking that in 
most cases the powerful sects, proud of numbers, are, in the 
sight of God, more heretical than the straying lambs they ex¬ 
communicate. 

As pastor, Mr. Summerbell has resided at Little Compton, R. 
I., at Branchville, N. J., at Johnsonsburgh, at Milford, at Cin¬ 
cinnati, Ohio, at Yellow Springs, at Conneaut, Ohio, at Green¬ 
ville, Ohio, at Enon, Ohio, and at New Bedford, Massachusetts;, 
as missionary, at Des Moines, Iowa; as college president, at 
Merom, Indiana; and as editor, at Dayton, Ohio. He is now 
at New Bedford, Massachusetts. 

He has published many works, among the most important of 
which are a “ History of the Christian Church, ,, A. D. 1852, in 
one volume, pp. 384; “History of the Christians,” A. D. 1870, 
pp. 560; and “Discussions,” 1879, pp. 432. He edited and. 
published the Christian Pulpit for several years, preparing bound 
volumes, royal octavo, of 448 pages. Some of his larger works 
have gone through several editions. 

As before stated, his father was a minister. He has two 
brothers (Rev. James Summerbell and Rev. B. F. Summerbell) 
who are ministers. His only son, Prof. J. J. Summerbell, A.. 
M., and his brother B. F.’s only son, Prof. Martyn Summerbell, 
A. M., are ministers. All are men of reputation and learning. 



KREBS LITHO.CO. CINCINNATI. 






















































THE MISSIONARY AND THE KING. 


BY N. SUMMERBELL, D. D. 


“Almost thou persuadest me to be a Christian —Acts 26: 28. 

The text is the confession of a king. The sermon is the 
appeal of a missionary who stands between the living and the 
•dead, and offers immortality to man. The king sat in judgment 
surrounded by his court. The missionary stood in chains, 
guarded by the officers. In that age all kings and all officers 
were opposed to Christ. All is changed now, and the proudest 
monarchs bow to the crucified One. But in this case the king 
represents an Unbelieving world, and the missionary the incom¬ 
ing Christianity. Therefore this sermon is the believer’s answer 
to the unbelief of all. The king, though born a Hebrew, was by 
education a pagan. The missionary was a Christian, one of the 
earliest and ablest converts to a celestial religion, in the converts 
to which self is dead, but Christ lives in him a heavenly life. In 
the true Christian life Christ’s life is reproduced day by day. 
The great mass of professors are not possessors, but like the 
king, counted believers only from their believing parents, while 
in practice pagans. The king said, “Thou art permitted to 
speak for thyself.” Then the missionary said, “I think myself 
happy, because I shall answer for myself this day before thee 
touching all the things whereof I am accused of the Jews. I 
verily thought with myself that I ought to do many things con¬ 
trary to the name of Jesus of Nazareth. Which thing I also did 
in Jerusalem; and many of the saints did I shut up in prison, 
having received authority from the chief priests; and when they 
were put to death I gave my voice against them. And I pun¬ 
ished them oft in every synagogue, and compelled them to 
blaspheme; and being exceedingly mad against them I perse¬ 
cuted them even unto strange cities. Wherefore I beseech thee 



324 


THE MISSIONARY AND THE KING. : 


to hear me patiently.” He then rehearsed the story of his early’ 
life, told of his conversion, and startled the king by exclaiming, 
“Why should it be thought a thing incredible with you that God 
should raise the dead?” This appeal changed the scene. It’ 
summoned the king to the judgment-seat of his own conscience, 
and the king was put on trial. 

Such is the power of the Christian religion. It is aggressive. 
To the alien its appeal is to reason. Before that tribunal even 
its enemies must consent to answer. It thus convicts its ene¬ 
mies and converts them into friends willing to lay down their life 
for the religion they once opposed. All of its recruits are from 
the ranks of its enemies. The Christian comes teaching celestial 
science, establishing lessons of virtue, planting seeds of civiliza¬ 
tion, and advocating every ascending principle. His mission is 
the recovery of the lost, and offers salvation for every one. He 
pleads for the fallen, offers succor to the weak, has benevolence 
for the poor, education for the ignorant, and improvement for 
all. In the Christian’s work temples arise, adorning every vil¬ 
lage with models of architecture. In his religion the perishing 
find hope, the lost find salvation, the troubled comfort. In his 
learning science flourishes, colleges arise, learning lifts the lowly 
to high places, and the saved bless the world by a heavenly life. 
His religion is a constant saving power ministering to the afflict¬ 
ed, blessing men and glorifying God. Unbelieving kings ami 
self-willed sensualists oppose it. But what qan they oppose to it? 
Atheism strengthens crime by hiding God from the soul. It would 
soon reduce Christian continents to pagan deserts. What would it 
do? Demolish our churches, destroy our Bibles, extinguish our 
faith, silence the pulpit, make dumb the lips of prayer, dry up the 
channels of benevolence, sink despair in place of hope, cut down 
human existence from life eternal to earth’s moment of time, rob 
man of his soul and God of his universe, do away with the 
funeral service, and burn or bury the dead as dogs. It would 
leave no grace for the fallen, no religion to comfort the dying,, 
no heaven for the despairing, no. Jesus to save. What would it 
erect in place of all this? Temples of sin and shame! I drop 
the veil! Evolution! Name it not! Will you turn back the 


. N. SUMMERBELL. 


325 


hands of Time’s dial to a fancied period when man was emerg¬ 
ing from the brute, without law or religion, God or gospel, as. 
the paradise of skeptics? Who desires such a paradise, a reign 
of passion, sensuality, and sin, the atheist’s heaven? The king, 
had seen enough of this in pagan Rome, and shuddered at the 
thought. Yes, something must be true. Atheism might answer 
if nothing existed; but we exist, and existence must be accounted 
for. Whence comes man? What is his origin? What his. 
destiny? Science can not answer. “The worldly wisdom, 
knew not God.” Religion must answer. It is the mother of 
science. It builds colleges and universities, it promotes philos¬ 
ophy, it appeals to reason. All things always existed or grew 
out of some things which always existed, or there is an intelligent 
Creator. If you answer that all things always existed, you are 
bound to account for the absence of earlier history. If some 
always existed you are bound to account for the absence of 
earlier development. Why this tardy growth? Eternity is a 
very long time, and the journey seems just begun. If all sprung 
from nothing, when and how ? And what gave it the start, and 
why so late ? It is as impossible for nothing to create a mopad 
as a man. Ex nihilo nihil fit. Out of nothing nothing comes. 
Protoplasms, primordial germs, or fiery vapors require a Creator 
as well as the sea bound earth or fiery sun. Epicurus taught 
that two things were necessarily eternal—space and atoms. 
That atoms, when combined, produce the qualities which affect 
* the senses, as color, sound, etc. To this material force he even 
ascribes the birth of the soul. 

“The platonic philosophers, when they considered the visible, 
and vital, and intellectual system, found that besides sluggish 
and inanimate matter, which has a shadowy being, and is a small 
remove above nothing, there existed in the universe life and 
active power; abovq that, reason, understanding, wisdom; above 
that, goodness, above which there could be no imaginable per¬ 
fection. The same things they found in every man who acts 
according to his nature; namely, life, reason, and goodness.” 

Every observing gardener now knows that inorgamc matter is 
not only not a begetter of life, nor a nurse* but its food. The 


THE MISSIONAR V AND THE KING. 


326 

two are at war. The force of inorganic matter is to disorganize 
both plant and animal, and reduce them to dust. But the wise 
Creator has given the seed and shoot life-force in itself, which 
reaches out and devours the unorganized atoms, or failing of life- 
force is quickly disorganized by the dead matter. So far, there¬ 
fore, from dead matter creating life-seed, its tendency is to 
destroy it, which it does whenever the immature seed is placed 
in its power without sufficient life-force in itself to prey upon the 
atoms. Organic life requires three conditions. Seed, with its 
own life force sufficient to resist its common enemy, dead mat¬ 
ter; food for its incipient stages, as in the mammalia, its 
mother’s blood or milk, and in the plant the incipient sugar and 
starch in the parent seed; and third, power to overcome and 
appropriate food from the inorganic dead matter around it. 
Animal insects, birds and fishes, are provided for. “Thou 
openest thine hand and satisfiest the desire of every living thing.” 
(Psalms 145: 16.) 

The tiny plant and giant oak devours or is devoured. By its 
own internal life the seed matured resists the decomposing agen¬ 
cies of dead matter, and devours the particles—atoms—as truly 
as does the young bird the insect. It lives by its own life-force, 
appropriating the atoms to its own use. Let this internal life- 
force cease, and the cereal, bulb, or root is a prey to inorganic 
-matter, and returns dust to dust. Epicurus’ dead atoms are not 
begotten of life, nor even a willing nurse, but work in their own 
department of death. Every gardener can cure Epicurus of his * 
mistake in supposing a creation without a creator. Indeed, the, 
whole skeptic school proceed upon the theory that farmers are 
fools for not knowing that atoms create seed, plants, and princi¬ 
ples at pleasure. If it were true that he finds in the atom all 
possibilities he can not be blamed for worshiping it, for in it he 
has found his God. It is to him the symbol of “the unknown 
God whom he ignorantly worships.” 

The pantheist transfers self-existence from an intelligent Cre¬ 
ator to all created things, which only multiplies his difficulty, as 
it is easier to suppose one intelligent Creator than a million 
without intelligence, creating worlds of law, love, and happiness, 


N. SUMMER BELL. 


327 


and harmony. If nature were without harmony pantheism 
might be true, if without order materialism might be true, if with¬ 
out revelation deism might be true. But nature is brilliant with 
wisdom, eloquent with order, and full of benevolence. Every 
atom is an argument against the atheist, every zephyr an anthem 
of praise to the great Creator. 

Parker says on the words of the fool, “ ‘The fool hath said in 
his heart. There is no God.’ (Psalms 14: 1.) If the fool 
holds up his five fingers and s^ys, ‘There is no hand,’ I shall 
believe that the fool thinks so; but when a philosopher says, 

‘ There is no God, ’ I do not believe that he thinks so, but only 
that he thinks that he thinks so.” A certain king denied the 
existence of an honest atheist. A soldier was reported to him by 
his officer. “Present him,” said the king. “ Do you believe 
in God?” “I do not,” said the soldier. The king replied, “ I 
am sorry for you, for you are to die immediately,” and gave 
orders for his immediate execution. The soldier fell on his 
knees, begging piteously for an hour, only one hour for prayer. 
The king ordered him back to the ranks—an atheist no more. 

Such men have talent or dead faith, but in the midst of pleas¬ 
ure forget God. Thus Robert G. Ingersoll, at the funeral of 
his brother, said, “In the night of death hope sees a star, and 
listening love can hear the rustle of a wing. He who sleeps 
here, when dying, mistaking the approach of death for the return 
of health, whispered with his latest breath, ‘I am better now.’ 
Let us believe, in spite of doubts and dogmas, and tears and 
fears, that these dear words are true of all the countless dead. 
And now to you who have been chosen from among the many 
men he loved, to do the last sad office for the dead, we give his 
sacred dust. Speech can not contain our love.” What excuse 
had he, who robs others of hope, to speak of “ sacred dust,” and 
“listening love,” and ‘‘rustling wing,” beyond the grave. “Let 
us believe,” said the great teacher of unbelief. The missionary 
said, “Know all the Jews.; which knew me trom the beginning, 
if they would testify, that after the most straitest sect of our re¬ 
ligion I lived a Pharisee. And now I stand and am judged for 
the hope of the promise made of God unto our fathers. Unto 


328 


THE MISSIONARY AND THE KING. 


which promise our twelve tribes, instantly serving God day and 5 
night, hope to come. For which hope’s sake I am accused.” 
The missionary exclaimed, “King Agrippa, believest thou the 
prophets? I know that thou believest.” The missionary, like 
his Master, appealed to reason as well as to revelation. Both 
were text-books for Jesus. To the natural man reason is most 
convincing, and reason* points to a hereafter, convincing the 
understanding by 


I. 

Common opinion. 

• 

II. 

Human capacity. 


III. 

Universal desire. 

• 

IV. 

Utility. 



I. Common opinion. Vox populi, vox Dei. The voice of the 
people is the voice of God. Socrates worded it “the opinion of 
former generations,” making it the second of his three arguments 
for natural immortality of the soul—a doctrine unknown to the 
Bible, as follows: 

i. Common opinion. Socrates argued the natural immortal¬ 
ity of the soul. i. From its native dignity. 2. The opinion of 
former generations. 3. Its relation to God. 

Thus the philosopher made common opinion the second of his 
three great arguments for immortality. Common opinion when 
general is unanswerable, therefore. the proverb vox populi , vox 
Dei , the voice of the people is the voice of God. “Can this 
faith, so universal, be a delusion ? So entire a consent of man¬ 
kind implies more than a mirage. God is not so false as to 
inspire this faith without a foundation of truth.” 

What obtains in all ages and nations, by the equal consent of 
sage, saint, and savage, the hope of the good and the dread of 
the bad, proves an instinct in the constitution planted by the 
hand of the great Creator. It is'by this instinct that all nations 
understand alike the cardinal virtues forming the.basis of all 
perception of right, and readily to approve of the Christian 
religion. Of this hope their poets sing, their philosophers rea¬ 
son, and their dying hope. Saint Paul says, “He that hath 
wrought us for the selfsame thing is God.” (I. Corinthian^ 5 : 5,. 
Romans, 8: 20.) 


N. SUMMERBELL. 


329 ’ 

Theodore Parker says, “The doctrine of eternal life is always 
popular. If you were to poll the world to-day, nine hundred 
and ninety-nine out of every thousand would give their vote for 
immortality. Most men think that they take it on trust from the 
mouth of their priest, or from revelation—but it is not so—like 
what else comes from the primitive instinct of the human heart. 
We take it on trust from the great Father. ” Yet Parker was a 
man of science, for true science and religion agree in substance, 
while sophists and bigots fight over shadows. 

The word of God—three thousand years ago—said the Lord 
“ stretcheth out the north over an empty place, and hangeth the 
earth upon nothing.” (Job 26: 7.) But five hundred years 
after this, Aristotle, the world's greatest scientist, ^denied the 
revolution of the earth, and science, so-called, obscured the sun 
till Copernicus, a priest, dissipated the cloud, and Kepler estab¬ 
lished the fact. Even then*. Sir Francis Bacon, the scientist, 
placed his dark hand over the sun, pointing back to Aristotle, 
the pagan; but Newton, the Christian, removed the hand so 
effectually that he gave up that Galileo was right, and that infal¬ 
libility was wrong.* Even nature has a soul. Attraction, mag¬ 
netism, electricity do not cease with the body. Visible things- 
molder and decay, but these do not decay. The “I” myself in 
man is superior to decay. The Master said of persecutors, they 
“are not able to kill the soul.” This spirit in man is himself 
the pilot that directs the brain, and guides the heart, and gov¬ 
erns the body. The spirit wills. It comprehends the body, 
but the body can not comprehend it. This spirit, kindred 
to angels, is the “I myself,” of which the missionary said, “ For 
we know that if our earthly house of this tabernacle were dis¬ 
solved, we have a building of God, a house not made with 
hands, eternal in the heavens. .For in this we groan, earnestly 
desiring to be clothed upon with our house which is from 
heaven.” But the sensual mind shrinking back cries, “Woe is 
me if there be a God, for then am I accountable.” The sensual 
passions sink the soul, which else naturally ascends. 

'’Remember that Roger Bacon, Copernicus, Kepler, Galileo, Linnaeus, Newton, 
Descartes, Agassiz, the most eminent scientists, were all Christians. 


330 


THE MISSIONARY AND THE KING . 


II. Capacity. The king had been educated at Rome and 
understood philosophy. In this the missionary was a master 
-sent to “show light unto the people;” and he encouraged the 
king to corne, saying: “Neither death, nor life, nor angels, nor 
principalities, nor powers, nor things present, nor things to come, 
nor height, nor depth, nor any other creature, shall be able to 
-separate us from the love of God, which is in Christ Jesus our 
Lord.” 

Capacity implies opportunity; but no soul ever matured in 
•earth's limited time. This world is too narrow for the soul’s 
growth. Its capacity is adapted to a broader field and a longer 
season. The great good Father, who does not give eyes with¬ 
out sight nor appetite without food, does not give moral and in¬ 
tellectual capacity without commensurate opportunity to mature. 
Flowers and fruits, birds and brutes have ample opportunity to 
mature; but no man comes to maturity in time. He circum¬ 
navigates the earth, computes its weight, and numbers its atoms; 
he measures the distance to the stars, and by faith sees afar off a 
better country, and lays down his pen confessing himself a pil¬ 
grim and stranger upon the earth “seeking a country”—driven 
forward so violently that he has scarce time to examine this. 

To fishes in the dark cave God gives no eyes. Would God 
mock the soul with eyes of faith were there no future to see ? 
Columbus, by reason, saw opposite Asia a western world. 
Huss, in Rome’s oppression, saw the coming Bible church. 
Faith, as an equivalent for man’s hope, sees the distant heaven. 
Here the work of man is only begun The scholar dies at his 
desk and the book is closed at the first chapter; but the lesson 
shall be resumed. “I seem,” said Sir Isaac Newton, “as a 
traveler walking by the sea shore picking up here and there a 
pebble while the great ocean of knowledge lies unexplored be¬ 
fore me.” The missionary said, “ Why should it be thought a 
thing incredible with you that God should raise the dead?” 
and the proud monarch replied : ‘ ‘ Almost thou persuadest me 
to be a Christian.” 

III. Universal desire is proof of a future life*-as a reward. 
The king knew the philosophy of those who said: 


N. SUMMERBELL. 


331 


“ Whence springs this pleasing hope, this fond desire, 

This longing after immortality ? 

From whence this dread, this inward horror 
Of falling into naught ? Why shrinks the soul 
Back on herself and startles at destruction ? 

’Tis the divinity that stirs within us; 

’Tis heaven that points out an hereafter 
And intimates eternity to man.” 

This natural dread of falling into naught is relieved by faith. 
“ For the creature was made subject to vanity, not willingly, but 
by reason of him who hath subjected the same in hope; because 
the creature itself also shall be delivered from the bondage of 
corruption into the glorious liberty of the children of God.” 
This liberty is freedom from sin and death; not heaven alone, 
but a heavenly state. “ Now he that hath wrought us for the 
selfsame thing is God, who also hath given unto us the earnest 
of the Spirit. Whilst we are at home in the body we are absent 
from the Lord; . . . willing, rather, to be absent from the 

body and to be present with the Lord. Wherefore we labor, that, 
whether present or absent, we may be accepted of him.” 

Earth itself, when sin is ended, will form a mansion in our 
Father’s house, where, with spiritual bodies and spiritual power, 
knowledge, and holiness, we shall dwell with God forever. As 
the “mock suns of the Arctic regions imply that there is a real 
sun, so these shadowy beliefs are simply a reality.” 

Agrippa saw this as afar off; but hpw could he be a Christian? 
His father killed James (Acts 12: 2); his great-grandfather slew 
the infants of Bethlehem (Matt. 2); the pagan emperor, Claudi¬ 
us, was his friend and patron; and his heart was full of this 
world. Almost persuaded was as far as he could go, and this 
led to the door of the second death—opposite heaven. This 
state is begun here. Pride, cupidity, and sensuality lead to 
eternal death. Criminals are excluded here as well as there. 
The dunce is expelled from school, the criminal from college, 
the sinner from society. Is the punishment objectionable? De¬ 
stroy it by reforming. Cease to sin and you annihilate punish¬ 
ment. Fight not with fate. God is not mocked. He com- 


332 


■THE MISSIONARY AND THE KING. 


mands and it is done. Your soul desires salvation. Seek it in 
Christ and thou shalt live; but turn to a sensual philosophy and 
death shall be thy doom. How mad the skeptic to turn from 
future life to seek fraternity with brutes while invited to rise to 
companionship with angels! Brutes have no souls, know no 
God, no worship, no religion. Yet the skeptic aspires to be like 
them. 

A lady in Paris, annoyed by an egotist, privately requested 
him to spare the company the mortification of listening to his 
infidel opinions. * 4 Pardon me,” he replied, “I did not suppose 
that in a company like this, where wit vies with grace, I alone 
should have the honor of not believing in a God.” “You are 
not alone, sir,” she replied; “my dog and my cat share the 
honor with you, only they have modesty enough not to boast 
of it.” 

IV. Utility. The king understood logic:; but logic is a poor 
reasoner against appetite. He had been reared in the court of 
the Caesars, in the society of Nero, Agrippina, and Octavia, 
where indulgence of every form was fashionable:; but cui bono ? 
is the question. What good ? To what end is the universe if 
death ends all ? There is no other great work without an ade¬ 
quate design. The flowers and fruits, the early berry and later 
harvest alike show wise design. The simplest tool as well as the 
most complicated machinery has a purpose commensurate with 
its magnitude. All nature ministers to man. The seasons come 
in their order and spread their fruits for him. The sea supplies 
his pleasures and his wants. All nature pours her treasures at 
his feet. Why all this expenditure if man has no higher destiny 
than death ? The logic of existence demands immortal life as 
its equivalent. 

The utility of the doctrine of Christ is also manifest in exalt¬ 
ing man. It reveals something to live for. Noble works sur¬ 
vive. Souls saveddive forever. Such considerations are powerful 
inducements to virtue. Therefore the best men and the best 
families in every neighborhood are Christians. The best works 
are the works of Christians. ‘The good love the Bible; the bad 
hate it. On the pirate ships or gambling-table it is not seen. 


N. SUMMERS ELL . 


333 


Yet a philosopher says: “ When a man is influenced by the hope 
and fear of a future world he is a higher being, much higher, 
than when his life was the limit of his thoughts.” Why not? 
Materialism robs a man of* his soul, his God, and his hope of 
heaven. Starting thus impoverished in faith, he can not be ex¬ 
pected to be rich in works. Without a future life there is no 
perfect equity, no adequate reward, no equal punishment for 
vice or virtue. 

But now is Christ risen from the dead and become the first- 
fruits of them that slept. Life and immortality are brought to 
fight. Thirteen times was the Savior seen after his resurrection, 
and known by many infallible proofs. Many saints rose after 
Jesus, and some, while living, were “caught up into paradise 
to the third heaven.” The light was so bright as to dispel the 
darkness of the tomb and cause the Christians eagerly to desire 
to die immediately to be with their Lord. Immortality is free¬ 
dom from death, because freedom from sin, the cause of death. 
But only to them who by patient continuance in well-doing seek 
for glory, and honor, and immortality—eternal life—is the prom¬ 
ise given. This thought alarmed the ^king. His sin-polluted 
soul shrunk from the test. A Christian is a pure man. He walks 
by the golden rule. He loves God and his fellow-man. He is 
truthful, merciful, just, and generous. He abhors oppression 
and fraud. Bigotry and persecution are offensive to him. Chris¬ 
tianity is the Magna Charta of liberty. “Call no man master,” 
said Jesus. How, then, can tyrants be Christians? Agrippa 
had been educated at Rome, where he had seen Christians suffer, 
and knew their ardent hope and blameless lives. Peter wrote : 
“ If any man suffer as a Christian, let him not be ashamed, but 
let him glorify God on this behalf.” A Christian is holy, harm¬ 
less, self-denying, kind, friendly, patient, peaceable. Oh! how 
could the king be a Christian ? Opposition to Christianity can 
never be successful. 

The king was troubled or interested most when the missionary 
appealed to the prophets. He was acquainted with the writings 
of men; but the Scriptures are the word of God, given by inspi¬ 
ration, and confirmed by signs and miracles, and containing 


334 


THE MISSIONARY AND THE KING. 


prophecy constantly being fulfilled. Every event of the Savior’s, 
life and death was accurately foretold. The overthrow of Jeru¬ 
salem, the scattering of the Jews, and the final triumph of the 
church—all these are miracles in constant course of fulfillment. 
Prophecy instructs God’s people in future events, and thereby 
confirms the faithful, strengthens the weak, and keeps the knowl¬ 
edge of God before the people. 

The words of God are living words. All feel this when they 
read the Bible. Some prize most the purity of its precepts, and 
others the blessedness of its promises. Not a few are over¬ 
whelmed with the majesty of its language, but most with its 
wonderful wisdom. Sinners feel most its convicting power, and 
Christians its spiritual power, while atheists stand most in awe of 
the evidences of God’s love and the wonderful divine character 
of the Savior. Some find more food in its high mysteries, and. 
others in its simplicity. Philosophers wonder how the writers 
freed themselves from the universal corruption, and partisans 
wonder how they freed themselves from prejudice. Unbelievers 
are confounded at its power to reform men and civilize the 
nations. Are miracles and inspiration impossible? Whence 
come the supernatural impressions, forebodings, revelations, and 
premonitions? Parents are moved to fly to a dying child; sol¬ 
diers have knowledge of the day and battle in which they fall;, 
common people know the day of their death; engineers are im¬ 
pressed with impending danger. There is sufficient evidence in 
every neighborhood—if not in every family—to attest the truth 
of supernatural wisdom, power, and goodness. By this spiritual 
knowledge millions are persuaded to believe in defiance of all 
the arguments and oppositions of materialists. The missionary 
related his own experience, and said, “As I went to Damascus 
with authority and commission from the chief priests, at midday, 
O king, I saw in the way a light from heaven, above the bright¬ 
ness of the sun, shining round about me, and I heard a voice 
speaking unto me, and saying in the Hebrew tongue, Saul, Saul, 
why persecutest thou me? And I said, Who art thou, Lord? 
And he said, I am Jesus whom thou persecutest.” This changed 
the whole course of his life. By a careful study of this conver- 


N. SUMMERBELL. 


335 


sion Lord Littleton—the skeptic—became a Christian, and his 
remarkable argument has brought thousands to Christ. Indeed, 
almost every Christian is a convert from skepticism through faith 
in things superhuman, and each in his turn becomes a new wit¬ 
ness for Christ. Millions of such now live to witness the faith 
they once opposed, of whom multitudes are so well convinced as 
to be willing to lay down their lives for Christ. Indeed, Jesus 
has over thirteen hundred millions such witnesses, including 
prophets, apostles, martyrs, and ministers—both men and 
women—who all with one accord testify that Jesus has power to 
forgive sins and save souls. By the labors of these a great por¬ 
tion of the world has been redeemed. Just laws have been 
enacted, slavery has been abolished, civilization has been ad¬ 
vanced, and to day the missionary is king. The skeptic’s side, 
once including all kings and kingdoms, is now represented here 
and there by a solitary speaker— a vestige of its former multi¬ 
tudes. What is the skeptic’s rational reply to the missionary? 
Is it that?of the king, “Almost?” Is it not rather, “I am fully 
persuaded to be a Christian, and to be one now ? ” 


I 




20 


/ 


f 



REV. 'O'REN JOSEPH WAIT, A. M. 


O. J. Wait was born in the town of Broadalbin, near Union 
Mills, Fulton county, New York, on the 23d day of May, 1810. 
His father’s name was Joseph Wait; his mother’s maiden name 
was Sarah Fox. He says he is not quite certain that his boy¬ 
hood was remarkable for anything in particular. He was born 
in a log-cabin and shared the privations incident to living in the 
woods. Being the eldest of his father’s family he was made 
familiar with all the industries of pioneer life. Opportunities for 
.attending school in that county were very limited at that time. 

He was converted, as he now believes, at the age of fourteen, 
but being diffident and fearing that he would reproach the church 
by backsliding he did not make any public profession until he 
was near twenty. The result was he backslid. To this day he 
believes it to have been his duty to join the church at fourteen. 

At his father’s request he went to a trade at the age of eight¬ 
een, but told his father that he did not expect to follow it. The 
reason was that in his own mind there was a strong and abiding 
conviction that he would preach the gospel. Soon after making 
^a profession he began taking an active part in the meetings of 
the church, but declined invitatidns to preach for the reason that 
it was his conviction that a minister should be more fully edu¬ 
cated than he then was. His father did all he could to help him 
fit for college. The struggle, however, was a hard one. The 
spirit of the times was against young men being educated for the 
pulpit. 

On July 1, 1831, the church now known as Ujiion Mills, New 
York, gave him a certificate to “improve his gifts,” and the 
New York Eastern Conference gave him license to preach on 
June 1, 1834. In June, 1835, g ave himself wholly to the 
ministry. He preached his first sermon at Mason, New Hamp¬ 
shire, where Rev. John Phillips was then preaching. They were 



337 


O. J. WAIT. 

•members of the same church and conference, and had been 
friends at school and were greatly attached to each other. He 
was ordained at Wells, Maine, November 25, 1836. 

In the spring of 1837 he accepted a call to Adamsville, Rhode 
Island, where he remained until September, 1840, at which time 
he removed to Newark, New Jersey, and divided time between 
Second Church, New York, and Campton (now Irvington), New 
Jersey. In 1842 he removed to Pleasant Church, New Jersey, 
where he remained for two years. The two years following this 
pastorate were spent with the church at Manchester, Massachu- 
’ setts. From 1848 to 1856 he was pastor at Franklin, New 
Hampshire. At this time his health was greatly impaired and 
he resigned and removed to Cincinnati, Ohio. He served as 
pastor at Bible Chapel, in that city, for two years, and then re¬ 
moved to Higginsport, Ohio. In the fall of 1864 he returned to 
New England and preached at Central Village, Massachusetts, 
most of the time until the spring of 1868 when he accepted a 
call to Franklin, New Hampshire, where he is at this writing 
■(1881). 

Although Brother Wait has preached to a large number of 
< churches, it will be observed that he has spent more than twenty- 
two years of his ministerial life in his present pastorate. 

Elder Wait is an unusually well preserved man for one of his 
years. He is remarkable for his industry, dignity of character, 
.and fidelity to his convictions of truth and duty. 


REDEMPTION'. 


BY REV. O. J. WAIT, A. M. 


“ If the Son , therefore , shall make yoti free , ye shall be free indeed — 
John 8: 36. 

If one thing is more marked than* another in the divine 
economy it is that whatever has the restoring power in itself 
must work out its own cure. The bruised tree and the mangled 
hand must heal themselves without special divine agency, be¬ 
cause they have the healing power within themselves. The 
fouled flowing water soon cleanses itself. A general providence 
is over them, but God sends no angel to the scarred tree, no 
chemist to cleanse the water-brook. 

If this purifying power is as fixed and certain in man, it fol¬ 
lows that man, as a sinner, is a small exception to his general 
moral character. God, not being given to useless display, lets 
man work himself pure; and man naturally and necessarily 
makes himself whole. He breaks every yoke that holds him, 
every chain that binds him, every cloud that shuts him in dark¬ 
ness, and rises at once into complete light and freedom. 
“ Satan’s kingdom tumbles down” before it gets fairly up. 

If this power be self-inherent it,' like gravitation, works in¬ 
stantly and on to completion. How complete this makes man 
in himself. If it so happen that he at any time make a slip and 
fall into the snare of the devil and become “a slave of sin” he 
is as sure to naturally break the trap as he is to breathe, and da 
it as easily. How sure and complete! Restoration does not 
depend on this or that school, nor on this or that ‘ ‘ culture. ” It 
works as readily in the savage as in the sage; it is as effective in 
the untutored Indian as in the most classic of the land. It is as 
sure in its operations as is instinct in the ant in the mole-hill and 
















■i 








































. 



































































* 






















































» 


, 





































































O. J. WAIT. 341 

in the condor of the mountains. It is a power in itself ever 
working to man’s entire freedom. 

And if God has put a complete restorative power in man, as 
lie has instinct in the bird of passage, there is nothing special for 
the Divine to do. Prayer is breath spent in vain, the Scriptures 
as a guide are useless, and the mission of Jesus is unnecessary. 
The sayings of Zoroaster, Confucius, Bacon, Locke, and Frank¬ 
lin are as good as the teachings of Jesus. If man has this won¬ 
derful faculty this world is in a high state of morality, and rap¬ 
idly and naturally and of necessity near heaven. 

But in the light of history and observation man does not read¬ 
ily‘cleanse himself. Thousands of years lift up their voice and 
speak as the sounding of many waters, No! no! Adam makes 
a bad matter worse by putting the blame on his wife and hinting 
a rebuke to his Maker. This has been the uniform course of 
his sons and daughters. This sin-brook continues to * ‘ cast up 
mire and dirt ” as it flows down the ages. 

Again: If sin is temporal in its continuance and effects—end¬ 
ing at death—the next world is as sure and glorious for every 
man as it is for the angels of God. So far as the next world is 
concerned Jesus is no more than Joseph of Arimathea. Sin 
and' disease are but philanthropists liberating every man from 
the pains and evils of earth by not allowing him to live out half 
his days! All go one way. Those who have two eyes full of 
adultery, two feet swift in the paths of evil, and two hands drip¬ 
ping with the blood of the innocent are as sure of heaven as is 
the Son of God. 

All man needs, if he be foolish enough to have to stay in this 
world rather than depart—which Paul says “is far better”—is to 
have science lectures and laud the dignity of human nature. 
No theology is necessary. Jesus is mythical, the Bible chimer¬ 
ical, and the apostles foolish. Man’s freedom is as sure as his 
being. 

Let us now see if we can find good reason for the mission of 
Jesus and special divine interposition. 

i. Law necessarily affirms a right and condemns whatever 


342 


REDEMPTION. 


wars with its letter and spirit. An apostle says, “ Sin is the- 
transgression of the law.” 

2. All violation of divine law is wrong, whether man knows, 
the law or not. In other words, ignorance of law does not 
annul the law. All careless or intentional violation is willful sin 
—“ is exceedingly sinful. ” (Rom. 7 : 13.) When the ignorant 
transgressor learns the law his ignorance can no longer be an 
excuse. He stands a convicted sinner after the fact. (Num. 
15:28.) 

3. All sin is against the law-maker as well as against the let¬ 
ter of law. Indeed, there is really no living law when it is sep¬ 
arated from its maker. United States laws have no power on 
English subjects because they would be separated there from 
their real life. Law lives in its enactor; therefore all sin is as 
truly against heaven as against earth. The first sin struck as 
high as heaven, daring all the fullness of divine penalties. 

4. Man and God are in covenant relations. As such a defi¬ 
nite covenant is between them. God, by it, furnishes the mate¬ 
rial in the gross; man is to elaborate, modify, beautify, and 
utilize under divine counsel. Both parties are intelligent to the 
obligations. Neither party can fall away from this covenant, so 
long as the other party is faithful, and be guiltless. God thus 
takes men into high relation with himself—into co-partnership. 
Adam enjoys the honors and powers of the divine. God is su¬ 
preme and man is sub-royal—like Pharaoh and Joseph—and all 
under man, and man under God over them. The trust and 
honor are exceeding great, and as responsible as high. If man 
be faithful no deadly poison, the bite of no viper, can harm him. 
He is only a little lower than the angels, with vast trusts com¬ 
mitted to him. While faithful he may fall back on the arm of 
Omnipotence and, listening to wisdom divine, he may feel sure 
that he is backed by all the artillery of heaven. On the other 
hand, if he violate his covenant the crown falls from his head' 
and the death-wave rolls over him deep and strong. In violating 
his covenant he dares supreme authority. His first sin strikes as* 
high as heaven and as broad as his under-royalty. And Adam’s, 
sons and daughters strike no lower than their father’s first blow.. 


343 ; 


0. J. WAIT. 

• Blot out all social relations, and sin is not blotted out. The. 
relation divine remains positive, and binding. So long as God is 
faithful this relation continues. The covenant, like the cloud of 
old, is a pillar of fire toward the faithful and a cloud of darkness 
toward the transgressor. 

This is an important point in theology. God, as lawgiver and 
ruler, is first and highest over man. All man’s devices are noth¬ 
ing good to him further than they have their fountains in the 
power of God. To him must all flesh come, and from him there 
is no appeal. 

Here is where man looks too low and'tries to make himself 
believe that as he keeps the social relations “from his youth up” 
he lacks nothing, forgetting that his higher is to be observed by. 
all his soul, and then toward his neighbor as himself. 

Too much religious teaching is largely on this lower plane. 
Moralists are ever excusing themselves as they do the less. 
They, like the Apostle Paul, have cultivated their' conscience in 
the less, failing to see that all God’s laws are spiritual, taking, 
hold on God, and are a part of his throne. All God’s laws, like 
himself, are “spiritual” as well as fact. Therefore to keep any 
law we must first of all respect the maker of it—respect God as 
supreme—or man’s social relation is sin however good in form, 
because he disbelieves in its author. 

Let us suppose that any one of the ten commandments can 
be cut from the throne of God. We must see, on reflection, 
that it ceases to have power. Severed from the throne it ceases 
to be law. And if one can be severed from the divine why not 
all ? God is as much in the law that forbids covetousness as in 
the one that forbids idol worship; and the divine shines on, and 
in, and through, and is a part of each command. Hence any 
and all violation of the commands is an open offense to the giver 
of each and all of them. 

This is the Bible view and the key-note of Heaven’s warning.. 
Nothing more terrible than sin in all God’s vast dominions. Blot, 
out God’s warnings and the Bible is fearfully reduced. God. 
says, “ Ye have sinned against me.” And the voice of the pen¬ 
itent is, “I have sinned against heaven.” The non-professor is> 


344 


REDEMPTION. 


as morally bound to God as are the angels o£ heaven. Willfuf 
unbelief is treason to God and to man. It severs every bond 
but the bond of sin, carrying moral disorder everywhere. 

5. Man, as sinner, has power to make himself whole, as the 
water-brook has to clear itself. He has broken covenant, and 
the right does not lay with him to propose amendment. He 
may restore stolen property, but that does not pardon him for 
invading the rights of others; he is a thief still. And if another 
pardons him the thief sticks to him—he is a pardoned thief. 

6. The party violating law must wait the pleasure of those 
against whom me has offended. Any plan the offended may 
propose is his only chance. The injured is under no obligations 
to offer terms, and whatever terms he may offer is pure grace. 
The duty of the offender is to say, “ Thy will be done,” and say 
it from the heart. 

7. God has it entirely in his own hands whether to restore 
man or not; and whatever he may propose is the only remedy. 
He may choose a lamb out of the flock, a journey to Jerusalem, 
and say, “Whosoever believes in the lamb or performs the jour¬ 
ney is restored.” But neither of these has anything above man 
as model for future action. Both are of the earth earthy. God 
may propose self-torture; and whoever wears pebbles in his 
shoes or tears his flesh is pardoned. But this is barbarous, indi¬ 
cating a pleasure in man’s sufferings; and if he be restored 
through these means he sees God through stony eyes and a cold 
heart. God may demand self-reconciliation to man—demanding 
the £ ‘ uttermost farthing; ” but this makes God selfish and * ‘ a 
hard master.” God may demand blood to appease his wrath- 
innocent blood—and not less than man’s blood; and as man, in 
guilt, has not such blood he may take the blood of his son as the 
price of his reconciliation, and make man kill—murder—the 
prince of life. This presents God as violator of his own laws to 
cool his wrath. If man be made free by such means and toward 
such a God he can see nothing in God that moves his own love, 
and his freedom is that of a cringing slave. 

To put all such objections aside and to win man’s higher and 
nobler powers of the soul God offers terms of love on his part 


345 


O. J. WAIT. 

to fire man’s love—gives his Son—is in his Son, and the Son is 
in the Father. They are one. The Father does nothing without 
the Son, and the Son does nothing without the Father—one will 
and one purpose. 

The Father is as loving as his Son. “ God so loved the world 
that he gave his only-begotten Son.” No more wrath in God 
than in his Son. All the divinity is in this gift. 

Besides, to wake man to the greatest degree possible through 
all his soul-powers God offers divine heirship—sons of God—be 
as the angels—nothing too good for man—all heaven. 

That man may feel at rest God liberates him from the curse— 
the penalties—of the law, so that they shall not come into mind 
any more. He washes him, cleanses him, purifies him, justifies 
him, redeems him, ransoms him, clothes him in white, and 
makes him every whit meet for the highest—an heir of God and 
a joint-heir with Jesus Christ. All these, and more than can be 
specified here, are on the simple terms that man believe on the 
Lord’s Christ—on the elder Brother. 

Yea, more: God is now—as he was in Jesus’ time—in Christ, 
praying man to be atoned— katallagee —to him. (II. Cor. 5 : 19 ) 
The apostle adds, “Now, then, we are embassadors for Christ, 
as though God did beseech you by us; we pray you in Christ’s 
■stead, be ye reconciled— katallagee —atoned—to God 

Christ is God’s gift to the world and for it. Jesus’ life and 
death - his blood, as is his word—is to the world to reconcile— 
atone—the world to God. This blood is to man as God’s gift to 
convince man that there is love divine which passeth knowledge, 
to convince man that God so loves the world that he as freely 
makes man heir of all things as is Jesus Christ. No good thing 
will he withhold from them that walk uprightly. All the divinity 
is in Christ; and when man is reconciled—atoned—to God di¬ 
vinity and humanity are one in each other. If God be with[in] 
us whom or what foe need we fear ? Sick or well, rich or poor, 
high or low in life, man in God and God in him can do all 
things. 

All heaven to man and for man. Jesus no more suffers to ap¬ 
pease the Father’s wrath than does the Father to appease the 


346 


REDEMPTION. 


p 

wrath of his Son. All those sufferings are toward man and for 
him. How glorious the vision; how condescending the divine 
how exalted is man—in fellowship with heaven and heaven in 
fellowship with him. Only believe, and all is his. 

The condition is specific. All at the royal banquet must have 
on “the wedding-garment,” because it is wedding-day—the 
wedding of the King’s Son. Lack of this garment disrespects- 
the occasion, and if man is not disposed to honor the occasion 
he has no right there. To be there simply to eat and drink—to- 
get out of the dark and of the rain—will not do. The King 
determines that bis Son, the occasion of the feast, must be hon¬ 
ored. Jesus has a name that is above every name that is named 
in this world and that which is to come. (Eph. i : 25 ; Phil. 
2:9.) And while the eternal mind unfolds the wonders of the 
highest Jesus will lead his people to springs of living water. 

No man of the church militant however good, no philosopher 
however renowned, no philanthropist however sacrificing, no 
scientist however searching, shall ever rise to be groom. All 
the best of earth must honor the Son; and all who do this have 
on the wedding-garment. Whosoever the Son makes free is free 
indeed. 

“All hail the power of Jesus’ name !' 

Let angels prostrate fall ; 

Bring forth the royal diadem 
And crown him Lord of all. 

He breaks every yoke and raises a believing world out of all 
sin, and makes man God’s freedman and a son of the highest. 

REMARKS. 

1. The terms bought, sold, ransomed, redeemed, and their 
equivalents, never mean contract, bargain, or traffic when God 
is the purchaser and the seller, as any man may see by taking 
his Concordance and examining the subjects of which these 
words are a part. Ransomed means conquering the foe; sold,, 
delivered into the hand of Julius. 

This sets much theology aside that presents Jesus to us as ap¬ 
peasing divine wrath—that presents God as : justice,, demanding 


347 


O. J. WAIT. 

the blood of his Son. The gospel view is that the whole divinity, 
at the beginning and now, is Savior. The Father, as the Son, 
was and is praying to man to be atoned—reconciled—to God. 
Man is in error and God calls him to return. All Jesus’blood' 
is toward us, to us, and for us. The Bible makes the flesh of 
Jesus to the divine as the vail was to the face of Moses. There 
is more love in the divine than in human nature, or God ceases to 
be supreme in the best and highest attribute of the soul. Jesus 
says the divinity in him doeth the works. When will the relig¬ 
ious world cease to believe that Mary, as the mother of God, is 
more loving than God himself? Both ideas unintentionally un¬ 
deify Jehovah. But the divinity in Jesus’ loving, giving, wait¬ 
ing, is love above our highest conception. 

2. The conditions of reconciliation—atonement—to God 
were fully revealed in the teachings, life, death, and resurrection 
of Jesus; and when man accepts the fact that Jesus is God’s. 
Son, the way, the truth, and the life, he is atoned—reconciled— 
to God. And any system that attempts to establish the actual 
atonement before man accepts contradicts Paul. (II. Cor. 5 : 
17-20.) 

This redemption by reconciliation is from the power of the 
grave, from vain conversation, from the devil, from all iniquity. 
God makes no commercial treaty with these. Every man by 
this may know whether he is of the elect any day. If he ac¬ 
cepts God’s terms he is reconciled, is atoned, to God, is elected, 
is justified from all things from which he could not be by the 
law of Moses, and is made every whit whole. Whosoever, con¬ 
fessed the Son hath the Father also; whoso willfully rejecteth 
the Son rejecteth the Father also. If he cordially receive the 
Son, God does not impute sin to him. He may err, but while 
his heart is loyal to God it is not sin! 

3. Any system that makes sin a trifle—as the shadow of a 
shade—dishonors God. Only while man regards sin as full of 
deadly evil and a most foul blot on God’s workmanship can he- 
see the depths of divine love and be in fellowship with the suf¬ 
ferings of Christ and the zeal of the apostles. 

4. Jesus, as lover of man, gives timely and terrible warnings. 


•348 


REDEMPTION 


As one from heaven, he knows the terrible gangers to which 
man is exposed. He teaches more terror than any other person. 
Any gospel that so claims to be and omits the warnings to flee 
from the wrath to come had better be carefully overhauled, for 
it or Jesus needs correcting. God’s appeal and gifts are to get 
man in safe quarters. 

5. Gospel liberty does not mean gospel laziness, gospel petu¬ 
lance, gospel stinginess, gospel no-matter-what, or gospel tent- 
service. God calls his freemen to labor—to soldier’s duty. 
Take any place that opens. If it happen to be tent-duty, well; 
if it be to storm the heights of Satan’s strongholds, be up and at 
it. Be anxious to be doing duty rather than running here and 
there. Work first. If, while storming a stronghold, you see 
the Lord’s ensign waving gloriously in place of the black flag, 
you may shout the warrior’s shout and sing hallelujah, as did the 
saints when Babylon fell. But be sure you have used your lib¬ 
erty as the valiant soldiers did theirs at Lookout Mountain and 
at Gettysburg. Faith in Jesus’ blood cleanses from all sin; and 
under Immanuel’s crimsoned banner let there be no cowards 
sliding back into the enemy’s snares again. The second liberty 
may not be so readily secured. Jesus, not Plato, Confucius, 
Socrates, makes men free from sin, washing away all its stain. 
When the religious world sees as loving a Father as Son for a 
lost world; when it recognizes the Father and the Son unitedly 
working for man’s redemption, not imputing his trespasses; when 
it accepts the sufferings of Christ to appease man’s wrath rather 
than. Heaven’s, an apple of discord will disappear and the 
warmth and the beauty of the gospel will reach hearts now cold 
and distant. Skeptics will see a God of love in the place of 
whom they now see one stubborn and gory. They will see all 
heaven in one ocean-swell of love to man and prayers, gifts, suf¬ 
ferings, and blood, all making appeal, saying, “Whomsoever 
the Son makes free is free indeed.” 


REV. JOHN WALWORTH. 


Rev. John Walworth was born at Big Sodus Bay, Wayne 
county, New York, on the 28th day of July, 1804. His ances¬ 
tors emigrated from London, England, about the year 1765, a 
part of whom settled in Herkimer county, from whom originated 
all of that name in the state. His father was a pioneer in the 
settlement of western New York, and took a very active part in 
the military operations of the time with the Indians, and com¬ 
manded a regiment of volunteers at the battle of Fort Erie in 
the war of 1812. 

At the age of fourteen John was sent to the eastern part of the 
state for the purpose of obtaining an education, where he re¬ 
mained attending school for about five years. Soon after his 
return home he became interested in religion, made a public pro¬ 
fession, and a few months after began to improve his gift in pub¬ 
lic speaking, having united with the Christian Church. About 
two years afterward he was ordained at Clarendon, New York. 
The officiating elders were Ezra Smith and Allen Crocker. He 
often met with Elders Badger, Millard, Shaw, and many others 
of the early Christian ministers in western New York. 

The next year he removed to the then Territory of Michigan 
and located in Washtenaw county, forty miles west of Detroit. 
He was the first Christian minister that settled in the state. His 
time was occupied in opening a new farm and preaching on the 
Sabbath in his own and adjacent neighborhoods as the way was 
opened. The first Christian Church that was organized in the 
state was near the village of Ypsilanti. Others were soon gath¬ 
ered. The first Christian minister that was ordained was Elder 
John Cannon. Subsequently a number of others were ordained, 
among whom were P. C. Manchester and Francis H. Adams. 
The Michigan Christian Conference was then organized and one 
session, if not more, was held in the city of Jackson, where our 
brethren, with others, were building a church-house. 



■350 JOHN WALWORTH. 

About this time Rev. Benjamin Taylor came to this state from 
Massachusetts, than whom few men can be found of deeper 
piety or more attractive talent in the pulpit. The conference 
being now organized, Brothers Taylor and Walworth were ap¬ 
pointed to travel at large and hold general meetings, which they 
did, traveling as far east as McComb county and as far west as 
Calhoun and St. Joseph counties. They devoted about three 
months to this work in one season, and were greatly blessed in 
their labors; but they were unable to bear their own expenses 
in further traveling, and the missionary work was permitted to 
rest. 

In 1840 the subject of this sketch removed to the state of 
Illinois, stopping at Geneva, Kane county, for one .year, where 
he preached one half of the time to the Unitarian society of that 
village and the other half traveling quite extensively in northern 
Illinois and southern Wisconsin. Several churches were gathered 
during the year, among which was one at Blackberry, Illinois, 
and one at Rochester, Racine county, Wisconsin. The year 
-following he moved to Belvidere, Boone county, Illinois, where 
his labors were greatly blessed. Several churches were gathered. 
There was almost a constant revival. Among these churches 
was one at Belvidere, one at Bonas Prairie, one at Fairfield, and 
one at Washington Grove. 

The Northern Illinois and Southern Wisconsin Christian Con¬ 
ference was organized. Elder Oliver Barr came to Illinois about 
this time and assisted much by his counsel and labors. 

From here Brother Walworth removed to Monroe, Wisconsin, 
where several churches were gathered, and a good house of 
worship was built at the village. At this time he accepted a call 
to the pastorate of the church at Lewisburg, Pennsylvania; but 
from constant labors at this place and at Northumberland, the 
former home of Dr. Priestly, his health failed and his voice be¬ 
came greatly affected from a severe attack ot bronchitis He 
was compelled to relinquish his charge, and returned to Wiscon¬ 
sin and preached but little for six years. 

He engaged in the printing and publishing business as a means 
•of support, and was editor of a paper for fifteen years. He was 


351 


JOHN WALWORTH. 

twice elected to the state legislature. He was afterward elected 
■chaplain of the Forty-third Regiment Wisconsin Volunteers and 
served in the army—mostly in the State of Tennessee—until the 
* dose of the war. 

Brother Walworth has been in the ministry over forty years; 
has aided in the organization of three Christian conferences; has 
held several public debates on Christian doctrine; has baptized 
about one thousand persons; has preached over five hundred 
funeral sermons; and has inarried between four and five hundred 
couples. 


A REMINISCENCE OF THE WAR * 


BY REV. J. WALWORTH, 

Chaplain of the Forty-third Regiment Wisconsin Volunteers. 

[After the battles of Franklin and Nashville and the retreat of the enemy- 
under General Hood across the Tennessee River our brigade was ordered, 
December 30, 1864, to Elk River and Decherd, posts on the Chattanooga 
Railroad near the Cumberland Mountains. Here we remained until after 
the surrender of Lee and Johnston. On the 16th of April we received 
the intelligence of the assassination of President Lincoln. Orders were 
received by our post-commander, General A. Cobb, that appropriate 
funeral services should be held at each post on the day of the presidential 
burial. I was accordingly notified to meet the regiment and address 
them on the solemn occasion. At the time appointed the entire command 
marched from camp, in order, to the music of a funeral dirge, to the 
place appointed, where, after appropriate invocation, they listened atten¬ 
tively to the following discourse : ] 

“As the Lord liveth, and as thy soul liveth , there is but a step between me 
and death .'’ —I. Samuel 20: 3. 

Every condition of man is exposed to death. No age, no 
circumstance is a guarantee against its approach. But there are 
some circumstances which indicate more than ordinary danger 
and the proximity of the great leveler of all human distinctions.. 
Such was the condition of the youthful David when pursued by 
the jealousy and murderous ambition of Saul. 

Though amiable in his character and unoffending in his con- 
duct, it was his misfortune to have excited the political jealousy 
of the reigning monarch of the Hebrew nation. He feared that 
the young David, whom the people loved to praise in their songs 


* Published by request of the author. 





.wV** 

























JOHN WALWORTH. 


355 


of military triumph, would some day stand in the way of the suc¬ 
cession of his own family to the regal honors of the kingdom. 

Much of the effect of the consciousness that death is very 
near us—but a step—depends on the views entertained of its 
character and work. All may admit the fact; but the effect is 
various on the different characters interested. It is often asked, 
What is death ? The severing of a slender thread that binds 
mortals to earth. Philosophy tells us that it is a step into the 
dark—the untried future. Ambition looks upon it as the sudden 
termination of all its cherished hopes and pursuits. The gay 
and thoughtless estimate it as the dreaded event which changes 
merriment into melancholy and eclipses forever the brightest 
prospects of buoyant youth. But to the invalid, or the pilgrim 
of threescore and ten years, the rest and quietness of death’s 
peaceful slumbers are regarded as a fit and desirable termination 
of the fitful turmoils of life, and through a well-founded hope he 
exclaims, “I would not live always!’* and enters joyfully that 
tranquil mansion where “the wicked cease from troubling and 
the weary are at rest.” But death is more fully described by 
what it does than by what it is, and can be traced more by its 
works than by its nature. 

1. There is but a step between us and death in mingling with 
the works and beholding the mementoes of the departed—the 
implements which they used, the tenements which they built, 
the books which they wrote, the opinions which they advocated. 
Through all these they are speaking to us, admonishing, teach¬ 
ing, and encouraging to wise designs and virtuous deeds. 

2. In the affections of the heart. These do not die when 
the loved and the cherished depart. Those dear to us iij life we 
can not cease to love, though they have passed through the vail 
of mortality. The places of their rest we consecrate ; and often 
not until death has set its seal upon them are the principal excel¬ 
lences of their character developed. Memory and affection in¬ 
vest the departed form with beauties unknown to the earthly 
life. 

3. There is comparatively but a step between the living and 
the dead, so brief, at the longest, is the period of life allotted ta 

21 


356 


A REMINISCENCE OF THE WAR . 


iman. It has been compared, in its rapid flight, to the flying 
arrow, and the dream when one awaketh. The dissolving cloud 
and vapor have been used as fit emblems of dissolving nature. 
Mow swiftly passes away the life of man! 

“ The generations onward verge 
Impatiently wave on wave ; 

And 9,s. the sea absorbs the surge, 

So sink the nations to the grave.” 

But a step between the living and the dead; and when that 
'Step will be taken, as it must be, is known only to Him in whose 
counsels are the issues of life. 

Fellow-soldiers, we are called to this service by an order from 
the War Department, as issued to each post upon our lines. We 
are all called to perform a sad and melancholy duty, which, while 
it awakens our sympathies for the bereaved and increases our 
veneration for the illustrious dead, will not fail to vibrate the 
nerve of patriotism in the heart of every true Union man, whether 
in the ranks of his country’s defenders or in the quiet walks of 
* civil life. 

Our much-esteemed President of the United States and Com- 
mander-in-Chief of the Army and Navy has fallen! Fallen by 
the ruthless hand of an assassin! Murdered in cold blood! This 
is the day appointed for the funeral rites. We come here to 
show our love, respect, and admiration for the virtues of the 
deceased, and join with the true patriots of the nation, in the 
field and at home—to mourn the loss of a great and a good man. 
We come to contemplate the statesman’s character, to record the 
patriot’s devotion to his country, and to embalm the memory of 
the bondman’s friend. 

President Lincoln was over fifty-six years of age at the time of 
his death. He was born in the State of Kentucky, and at a 
tender age was brought by his parents to the State of Indiana. 
His earlier years were devoted to the necessary .pursuits of a 
pioneer life, to procure an honest and respectable subsistence. 
But under all the discouragements of straitened circumstances 
his boyhood was studious, honest, and industrious, which gave 
ipromise of future success. Self-made, as the phrase is sometimes 


JOHN WALWORTH. 357 

'used, he read and learned almost without a teacher. He learned 
but to practice, and, thoroughly practical in all his views, theo¬ 
ries had but little influence with him. Strictly honest himself, 
he sought and appreciated the same virtue in others, and always 
manifested an unshaken confidence in the final triumph of the 
right, however dark and unpropitious its present prospects might 
temporarily appear. 

But it is his public character in which we are more deeply 
interested. And to his highest elevation by the voice of the 
people he brings the same moral principle, the same integrity 
which distinguished his conduct in the more obscure walks of 
life; and the noble characteristics of the man governed the ad¬ 
ministrations of the President. The principles of his administra¬ 
tion were a consistent adherence to the Constitution and the 
laws, the guarantee of justice, and the rights of all classes of 
•citizens of the United States. 

But in the practical application of these principles he was sur¬ 
rounded by great and serious obstacles. The act of secession 
had been determined on and essentially organized before he 
came to the presidential control of the Government. To meet 
the emergency it required statesman-like talents of a high order. 
It was an untried scene to Mr. Lincoln and the nation. Rash¬ 
ness and inconsiderate haste might be suicidal; indifference and 
delay might overwhelm the ship of state amidst the surges of the 
political storm. Untaught in the tactics of war, alarmed by in¬ 
ternal contentions, and divided in opinion on the duties of the 
Executive, the people had necessarily to be taught their duty by 
the exigencies of the war. In the midst of all these conflicting 
circumstances, mildness has characterized his every act, and 
consideration has been his motto. 

It has been asserted that as Mr. Lincoln was opposed to the 
institution of slavery, he prosecuted the war for the purpose of 
abolishing it; but the mode of prosecuting the war for the first 
two years of its continuance is a sufficient refutation of this asser¬ 
tion. The appeal to arms was made for the sole purpose of 
preserving the Union, and as the contest progressed it was evi¬ 
dent that the institution of slavery stood an* insurmountable bar- 


358 


A REMINISCENCE OF THE WAR. 


rier in the way of conquering a peace, or of mutual concessions 
in friendly counsels to preserve the Union or stay the tide of 
war. Hence the Emancipation Proclamation and the abolition 
of slavery, as a necessary consequence of the war, an indispensa¬ 
ble measure for the establishment of a permanent peace and a 
full restoration of the Union. 

Mr. Lincoln has fallen a martyr upon the altar of his country;: 
fallen by the murderous hand of the stealthy assassin. The oc¬ 
currence shocks the American people, and civilized men of every 
nation stand aghast at the horrid spectacle. 

It is not my prerogative to inquire, or even to conjecture, how 
wide-spread is the conspiracy which has done this awful deed. 
We are too much shocked with the enormity of the crime, too 
deeply affected with grief, to deliberate. Time will develop 
when and where the inspiration to this dreadful deed originated. 

That the head of the nation, the man upon whom all eyes 
were turned, should perish as he has, and at such a time, is so 
awful that we feel a repulsive horror in contemplating it. At the 
time when the victories of our armies so clearly indicated a 
termination of the clash of arms, and the whole nation, North 
and South, were listening for announcements from our President 
which would be equivalent to an end of this dreadful war, his> 
voice is hushed in the unbroken silence of the grave. 

He has gone, and nothing remains to us but the deathless- 
memory of his noble deeds. His high destiny of earth is ended, 
his mission is accomplished, but his name and influence will live 
in this nation forever. Praise or blame, eulogy or censure, are 
alike unheeded by him now. The seal is set upon his character, 
his account of life is closed up, only to be unfolded at the infalli¬ 
ble tribunal to which ruler and people are alike responsible. 

We owe a debt of gratitude to President Lincoln for teaching 
us to love our country with a true, sincere, and unselfish affec¬ 
tion—to love our country, and the freedom bequeathed to us by 
our patriot fathers, more than fortunes, more than sons or 
brothers, or even life itself. All these he has taught us to la y 
upon the altar of our country, for freedom, and for Union. 

He saw with a statesman's view, far above the smoke and roar 


JOHN WALWORTH. 359 

•of battle, the genius of America with angel face, and in her 
hands the token of ultimate triumph, because the nation, under 
God, was passing into a new development, that by and through 
•the people, and for the present and future generations, this nation 
was having a new birth of freedom. 

“ O statesman, hero, patriot, friend, and sire, 

Now the frail tenant of a funeral pyre, 

Whose right hand has for four years held the rod, 

The minister of freedom and of God— 

Yet with the rod the blooming olive held 
While the dark deluge of rebellion swelled— 

Thy love was like a father’s. Who, like thee, 

Their interceding angel now shall be ? 

A genial mind, a homely native sense, 

More love for truth than studied elegance, 

A quiet courage to defend the right, 

And leave to Heaven the issue of the fight, 

A love whose strong affections seemed to bind 
In one the happiness of all mankind. 

These were the jewels whose celestial plume 

Shall burn with quenchless glory ’round Lincoln’s name ; 

Millions will mourn, in heart-felt grief, 

The people’s friend and freedom’s fallen chief; 

The widow’s tear shall quench the cottage fire, 

The soldier’s orphan mourn his second sire. 

There needs no glittering trappings of the tomb, 

No martial dirge, nor hearse with nodding plume 
To tell their grief; but words, devoid of art, 

Show how this blow has pierced the nation’s heart.” 

Adieu to our beloved President! His life has been sacrificed 
for his efforts to save our country—for his devotion to freedom 
.and the Union—the friend of the poor, the statesman, and the 
patriot. But yesterday his honors were blushing fresh and green 
upon him; to-day he falls, like autumn leaves, to mingle with 
•their earth. To the eye of human reason his great work seemed 
unfinished, and with deep anxiety we inquire, Upon whom will 
his mantle fall ? Though gone, his principles will live, with 
unillions more defenders for his untimely fate. 

Again we say adieu to rthe man whom the nation honors—the 


360 A REMINISCENCE OF THE WAR. 

nation mourns. His example shall be a living talisman for thfc* 
patriot in future generations. Fathers and mothers will join his- 
name with B that of Washington when they rehearse to their chil¬ 
dren the examples of true greatness, as worthy of imitation, and:', 
and when they'speak of the tomb of Mount Vernon, they will- 
feel equal inspiration to relate the history of honest Abraham- 
Lincoln, who was assassinated at the city of Washington, on the.* 
15th of April, 1865. 


REV. JOSIAH P. WATSON. 


J. P, Watson, as the fifth child and third son of Elijah and' 
Eliza Palmer Watson, was born in Lempster, New Hampshire,. 
June 29, 1838. His great-grandfather, Nathan Watson, came 
from Wales about 1760. His grandfather, Elijah Watson, was- 
a minister of the Free-will Baptist denomination. Of this body 
his father was a member in early life, but his mother was a mem¬ 
ber of the Christian Church. 

From the age of six months until fifteen years he lived in 
Nashua, New Hampshire, receiving his education in its schools. 

At sixteen East Andover, New Hampshire, became his home, 
and in September Elder Nutt, a Christian minister, preached a 
sermo^ that led to his conversion. The sermon, however, was 
not heard, nor was Elder Nutt seen, by him. It awakened to 
new life Mr. Willard Emory, a much-loved neighbor, who, on 
saluting him next day, said, “Josiah, don’t you want to be a 
Christian ? ” Instantly he answered, and from his heart, “ I 
do.” This was his first invitation to come to Christ, though he 
had waited for it for years. That simple question settled it, ancL 
forever. The next night, following a sermon by Elder Green, 
the pastor of the Christian Church,, he went to the altar, and, 
following prayer in his own behalf,, prayed for himself. Three 
consecutive nights this was repeated, but not there was the bless¬ 
ing realized. Near the end of the third day, while between the 
plow-handles, the Spirit whispered, ‘ ‘ Peace,,” and the soul was 
saved. 

In November he was baptized in Highland Lake, at East 
Andover, and in January following he united with the church.. 
He improved his gift on every opportunity, and began to pray 
for a call to the ministry, limiting the Lord to “this very year.” 

In March, 185 ^ he held a few social meetings in a neighbor¬ 
hood between Wilmot Flat and the Center. Some were converted,. 



362 


/. P. WATSON. 

among whom was Augustus Trumbull, a year later his first 
candidate in baptism. In the Sawyer School-house, in Hill, New 
Hampshire, he preached two sermons, July i, 1855, two days 
after he was seventeen. A gracious revival followed. 

June 11, 1856, he was ordained by Hershey, Burden, and 
Nason, at East Wilmot. The next Sabbath, two weeks before 
his eighteenth birthday, he organized a church of seventeen 
members and baptized seven persons. Until May, 1857, he 
preached at East Wilmot, West Andover (where, also, he taught 
the winter school), Andover Center, and Wilmot Flat. He 
attended the spring term of the Christian Institute, at Andover, 
and then settled with the church in Bradford, Vermont; but his 
health failing he went to Illinois in July following. He taught 
school at Washington Grove and on the Kilbuck, in Ogle county, 
the two following winters, preaching, meantime, for two churches 
—Lynnville and Kilbuck. In May, 1859, he settled in Belvi- 
dere, Illinois. In October, 1859, he married Miss Bessie E. 
Witmer, of Rockford, Illinois. January 1, 1861, they removed 
to Marion, Indiana, and in October he was appointed chaplain 
of the Twelfth Indiana Volunteers. At the end of eight months 
he returned to Marion, serving the church until June, 1863, 
when -ihe returned to Belvidere, remaining one year, and then 
removing to Marshall county, Iowa. At the end of eighteen 
months he returned to Blackberry Station, Illinois, with which 
church he remained four years and eight months. January 1, 
1871, Troy, Ohio, his present residence, became his home. 

He has three sons—George M., Frank E., and Charles E.— 
and one daughter—Jennie P. Watson. 

Four hundred persons have united with his church in Troy 
during his ministry there. 

June 29th he completed his forty-third year of life, his twenty- 
sixth in the ministry, and the first half of his eleventh year in 
Troy. 

He thanks God that he is simply and only a Christian minister. 


















THE LAW OF UNITY AND UNIFYING FORCES. 


BY REV. J. P. WATSON. 


“They all may be one.” —John 17: 21. 

INTRODUCTORY. 

It may be urged that our text is used to set forth a fact not 
directly affirmed. We readily admit the truth of this charge, and 
yet respectfully submit that the fact, affirmed by the words as 
they stand, is most clearly implied in the general context. The 
unity of the church is that for which Christ prayed, while our 
text but affirms the possibility of that for which he prayed. 
Would he, with his wealth of wisdom and his illimitable pre¬ 
science, pray for that which was impossible as a consummation? 
We may not safely charge Jesus with such folly, but the rather 
prefer the charge against that class of men who, in the madness 
of their unsanctified ambition, are seeking to thwart the wish 
and defeat the purpose of the divine Master. Nor should the 
reader lose sight of the fact that Jesus here prays for organic 
union, and affirms the possibility of such a form of union. He 
would no more pray for what was and for what could not but be 
than for what could not be. The folly would be as evident in 
the one as in the other case. Mere spiritual union has ever ob¬ 
tained, and can not but exist. As you can no more conceive of 
a Christian separated from Christ than you can of a fruitful 
branch separated from the vine, so one can not philosophically 
conceive of one Christian spiritually separated from another 
Christian. The branches all belong to the vine, and by the vine 
are connected with each other. Thus the spiritual union be¬ 
tween Christ and his followers, and between each and all of his 
followers is simply an inevitable thing. For this form of union 
Christ did not pray, but for organic union, such as exists be¬ 
tween the members of a single, local church. 




366 


THE LA W OF UNITY: 


THE PRIMITIVE LAW. 

A casual observation of the remote past, clearly presents the- 
law of unity as the supreme law, the universal principle inters 
woven with and controlling all things. Until the flood prevailed,, 
or for one thousand six hundred and fifty years, and indeed 
thereafter for one hundred and twenty years, until the Tower of 
Babel reared its defiant head heavenward, “the whole earth was- 
of one language and of one speech.” Shinar—“the country of 
the two rivers,” and the ancient name of Chaldea and Babylonia, 
was then the narrow cradle of the human race. With an Asian 
home, Airica was as yet unseen and Europe untrodden, while 
the Americas and the ocean isles, those smaller continents of 
the earth, were undreamed of by the people. With a single 
speech, a central, common home, and a single type of features- 
and complexion, one only scepter swayed the people politically, 
and one only religion controlled the people morally. 

THE LAW CHANGED. 

But this law of concentration and assimilation was destined, in 
the providence of God, to be suspended for a time. Beholding 
the tower, “the Lord said, Behold, the people is one, and they 
have»all one language; and this they begin to do: and now 
nothing will be restrained from them which they have imagined 
to do. Go to, let us go down, and there confound their lan¬ 
guage, that they may not understand one another’s speech. So 
the Lord scattered them abroad from thence upon the face of all 
the earth.” (Genesisn : 6-8.) 

WHY THE LAW WAS SUSPENDED. 

This law of unity had produced,, apparently, one unhappy re¬ 
sult—“Let us build a city and a tower, whose top may reach 
unto heaven.” With God this was an unacceptable ambition, 
while to the people it would prove wholly without profit. There¬ 
fore God would confound their speech and scatter them. The 
only reason assigned for scattering them, is God’s apparent dis¬ 
pleasure at the tower. This doubtless was the least of all God’s- 
reasons. Works of far greater folly have been attempted than. 


367 


J. P. WATSON. 

the construction of Babel. As this building of Babel was within 
one hundred and twenty-five years of the deluge, there were 
probably not over one thousand persons in the plain of Shinar 
at the confounding. By this process of confusion several em¬ 
bryo nations and languages were formed, and, unable to under¬ 
stand each other, as a matter of simple relief those yet of one 
language would naturally wander away by themselves. A wiser 
method for the accomplishment of a specific end could hardly 
have been conceived. Separated they would cultivate more 
largely the various portions of the Father’s great vineyard, and 
thus, while fulfilling the command to subdue the earth, would also 
share in the richer offerings the divine hand had spread upon the 
table of his bounty. Thus they were to learn more fully the rich 
beneficence of the divine nature toward them. But even better 
than this, they were to be forced into different and varied schools 
of discipline and experience, wherein their natures would receive 
the many-sided development they so needed. In these schools God 
would develop variety of speech, features, social habits-, com¬ 
plexions, civil law, and possibly religious convictions Their so - 
cial, moral, and civil barriers are to be high, deep, and broad as 
the mountain heights, ocean depths, and arid plains; but in their 
varied centers, different schools, and amid their multifarious sur¬ 
roundings they were to be under the watchful guard and sacred 
guidance of their one God and Father. 

A half dozen sons of a given family, if sent to different schools,' 
for education under different professors, would return to the pa¬ 
ternal center with a far more varied experience than if educated 
in a single school by a single corps of teachers. So the human 
family, through dispersion and the confounding of speech, being 
forced, into the multitude of the schools of earth's vaiitd and 
possible life, would attain to a fuller, deeper, and broader measure¬ 
ment of experience and preparation Through this separation the 
world and its schools of different languages and nationalities 
would ultimately reach a wonderful measurement of develop¬ 
ment, and a development of wonderful variety. It was as though 
the great Artist would form and fashion each color and shadow in 
a different mold before blending them into the one brilliant. 


4 

368 THE LA W OF UNITY. 

gorgeous painting upon the single, central canvas. It by no 
means follows that because the separation became advisable, and 
indeed indispensable, it was to be for a final alienation. The 
dispersion was a grand scheme for the ultimate benefit of the 
whole family, rather than for the present and immediate benefit 
of the separated and scattered branches thereof. 

THE PRIMITIVE LAW NOT ABROGATED. 

Utter abrogation of the law of unity was not the purpose with 
'God, but simply its suspension for a time, that through the di¬ 
vision of the present he might more largely subserve the deeper 
wants of the future. The work of disintegration and separation 
was allowed to go on, with no apparent efforts at unification, 
politically, socially, or religiously, for nearly or quite seven hun¬ 
dred years. 

Not until B. C. 1492, did old Sinai become the unifying cen¬ 
ter of a nation and the world. In the march of the ages from 
Shinar’s Babel, it is almost the first focus for the families of earth 
we meet. And even to the glory of this centralizing scene, the 
general nations might not immediately gather. God would lift 
up the universal standard from the glory-crowned summit as if 
to fix the gaze and entrance the hearts of mortal men, but the 
weary march of the ages, in ever-diverging columns, must con¬ 
tinue. That Jerusalem temple, which could afford but an outer- 
T court for the gentiles, should faintly, for a series of ages, adum¬ 
brate the universal church, wherein lines of demarcation should 
no longer separate bond and free, Jew and gentile, male and fe¬ 
male. In “the fullness of time’’ Jesus should come, and “to 
him should the gathering of the gentiles be.” Here, at last, 
•should appear that “one body,” of which Christ should be the 
•one and only head. But the unity to be reached was to be pri¬ 
marily or pre eminently that of the church only. This unity in 
its happy and ultimate consummation was to be of broadest and 
grandest proportions. Not into a single nationality would all be 
gathered, nor within the domains of a single continent would all 
-concenter, but in a multitude of other directions should the grand 
law of unity have ample illustration. 


369 


J. P. WATSON. 

The kingdoms of this world, which should finally become the 
one kingdom of our Lord, should possibly, before their center¬ 
ing around his throne, become gloriously assimilated under the 
influence of that natural, political model—our federal republic. 
Nor is this accomplishment the mere phantasy of an excited 
brain. The two American continents consent to the scepter of 
but a single home monarch, while sunny France and far-famed 
Switzerland illustrate the possibilities of the future, and these, 
with storied Spain, proclaim the emphatic wish of the present. 
Politically the world may yet be free—free when it shall have 
reached political unity. 

Was John Quincy Adams a visionary? And yet listen to his 
grand old prophecy—“The day will come when there will be 
neither war, slavery, nor hereditary kings upon the earth.” This 
prophecy points toward that political unity which we more than 
faintly descry within the future. The prophecy could be im¬ 
proved by a slight transposition of its words. Slavery has vir¬ 
tually passed away, but war will not until kings have gone, for 
“war is the trade of kings.” In the light of this idea of possi¬ 
ble, political unity—“God shall enlarge Japheth, and he shall 
dwell in the tents of Shem; and Canaan shall be his servant.” 
(Genesis 9: 27.) Japheth has truly been enlarged, his descend¬ 
ants occupying all Europe, Asia Minor, the Americas, Australia, 
and innumerable ocean islands. More than 200,000,000 of 
Shem’s descendants are to day ruled by Japheth, outside of the 
regions above-named. This shows the ascendency of a division 
of the race. But an important factor of this division occupies a 
most prominent sphere. Let me record here some remarkable 
statements. The following is by M. Paradol, Austrian minister 
to the United States, 1876: “The population of Great Britain 
and her colonies is now 290,000,000, while the combined popu¬ 
lations of Austria, Germany, France, Italy, and Russia are but 
233,000,000. Taking into consideration American influence, 
English supremacy is most evident.” But further: Professor 
Taylor, in a recent lecture on the Philosophy of Language—de¬ 
livered in London—uses these words: “Should the extraordi¬ 
nary increase of English-speaking people continue one hundred 


370 


1HE LA W OF UNITY. 


years, at the present ratio, there would then be 860,000,000 of 
English to 80,000.000 each of German and French.’’ The pro¬ 
fessor’s opinion is that the English language will become the 
universal tongue, and many remarkable facts support the idea. 
While the French, Italian, and Spanish double their population 
in one hundred and fifty years, and the Germans in one hundred 
years, England doubles hers in fifty, and America hers in 
twenty-five years. The English are the world’s almost only col¬ 
onists. Wherever they go they carry their Bible, their language, 
their religion, their laws, their schools, their families, and their 
homes. They are equally at home in India, Africa, Australia, 
the Americas, and their own islands. They are .a cosmopolitan 
nation. Eleven million Hindoos speak their language, while 
200,000 Hindoo children are studying English in their schools. 
More than one half the Bibles in print are in English, as well as 
more than half the general literature of earth. The Anglo-Saxon 
owns two thirds the tonnage of the world’s commerce, one 
half the world’s railroads, half .the telegraphic wires, and nearly 
all the mines of wealth, while it rules one fourth of the world’s 
territory, and one fifth of its population. Its is the language of 
' commerce, civilization, trade, religion, and the Bible, and besides 
it is the most economical of all languages, showing that it would 
best answer for universal use. Said the late President Orton, of 
the Western Union Telegraph Company, “For all practical pur¬ 
poses the English language is from twenty-five to thirty-three per 
cent cheaper than any other.” 

The language of such universal formation may possibly become 
the language of universal adoption. While New York City car¬ 
ries on its commerce of thought in eighty distinct languages, 
those languages are destined to > be lost in a single tongue, and 
that the English, with their descendants. America is, in the 
providence of God, the world’s assimilating center. Here all 
nations, tongues, tribes, and kindreds are literally made one. A 
single other thought toward a center that has fixed our pen too 
long already. Ex-Chief-justice Chase shall speak that for us: 
“ I see all signs of Christian unity. Nations are becoming fewer 
and larger while languages are. disappearing; and the tendency 


371 


/. P. WATSON. 

to one common, universal language, understood by all nations, 
;is making itself known.” 

THE NEW TESTAMENT CHURCH: 

Every New Testament reference to the church is an expression 
of unity. The names of this church are many, but no one of 
them bears even the shadow of schism. It is the Assembly of 
the Saints, Body of Christ, Bride of Christ, Family in Heaven 
and Earth, Flock of God, Fold of Christ, Habitation, House¬ 
hold of God, Tabernacle, Temple, Vineyard, etc. Divisibility 
is not a moral possibility here, and yet that which is called the 
church, in this world, is full of the festering wounds of division. 
At best denominationalism is but a staging, a scaffolding, which 
men, in their unsanctified zeal, have thrown up around the 
church as if it© build thereby the walls of the real Zion more 
easily. The whole thing is a mistake, and, worse, it is a blotch 
upon the church. Still worse than this, it is a foul counterfeit of 
the church, and it never occurs to. many a follower of the Master 
that beside this there is any church. ‘ ‘ I will build my church, ” 
said Christ. But there is that is called the “Methodist Church.” 
Is that Christ’s church? There is that is called the “ Presbyte¬ 
rian Church.” Is that Christ’s church also? And is the Lu¬ 
theran Church his ? and the Baptist Church ? Then how many 
churches has Christ? We used to have but one, and that he 
built. Did he build the Presbyterian Church ? or the Methodist 
Church ? If he did not, I think one should hardly be satisfied 
with them. Which and where is his church ? There was the 
church in Philadelphia, and the church in Sardis, Antioch, and 
Laodicea. There was the one vine, and all the branches be¬ 
longed to the one vine. There was the one temple, and all the 
saints were living stones in that one temple.. There was the one 
body, and all the saints were members of that one body. Has 
Christ authorized anybody to build another church than that he 
- built? Oh, give me the one divine church, and let me welcome 
thereto all the Master’s children! The fold that will not receive 
all is too narrow to be th ' Master’s fold; and if the dear Master’s 
receive all what need have we of another ? 



372 


THE LA W OF UNITY. 


/ 

DIVISIONS BORN OF CARNALITY. 

How unmistakable and emphatic is the warning voice of the 
apostle, and how strange professedly holy men will dare run 
counter to the lessons of that voice! “ For it hath been declared 
unto me, my brethren, ... there are contentions among 
you. . . . Every one of you saith, I am of Paul, and I of 

Apollos, and I of Cephas, and I of Christ. Is Christ divided ? 
Was Paul crucified for you ? or were ye baptized in the name of 
Paul? For ye are yet carnal; for whereas there are among you 
envying, and strife, and divisions, are ye not carnal and walk as 
men? Now I beseech you, brethren, mark them that cause di¬ 
visions, . . . and avoid them, for they that are such serve 

not our Lord Jesus Christ. . . . There should be no schism 

in the body,” etc. What a rebuke have we here from lips and 
heart inspired! That it was deserved who can doubt. Were 
divisions justified by Paul ? No one will claim, or even admit, 
this. Why, then, justify and encourage what Paul admonished 
the brethren against and condemned ? Did carnality divide the 
church then ? What but carnality does the same work now ? 
Were those who would rend and divide God’s flock to be avoided 
then ? Why should we fellowship and lionize such now ? Did 
the schismatic serve the Lord Jesus Christ then? What reason 
have we to believe the schismatic any better now? Was it wrong 
to pronounce in favor of Paul, Cephas, and Apollos then ? How 
much less wrong is it now to cry out with applause the names 
of Wesley and Luther ? No wrong is made right by nursing and 
dandling it. Schism is eighteen hundred years old; but it was 
a monstrosity in its birth, alike opposed to men and God. This 
monstrosity has been deified, and men first thank God for Meth¬ 
odism, Lutheranism, etc, and last and least of all that they are 
“saints and fellow-citizens of the kingdom.” “The flag of the 
church should dip to that of the cross,” one has said. But what 
right has the church, in a denominational sense, to have a flag - 
at all? Does Ohio? does New York? or could they have with¬ 
out being abettors of rebellion—without displacing the starry 
flag of the one nation ? The flag of the so-called church should 


373 


J. P. WATSON. 

be identical with that of the cross, and then no confusion would 
obtain, while divisions, instead of being furthered and fostered, 
would be compromised and healed. 

How culpable would be the soldier who would seek to divide 
the army in the face of the foe! Would he not work for the foe 
and against the captain ? Our parallelism suggests the solemn 
truth but faintly. To divide an army is but treason against man 
and the nation; but to divide the church of our Lord is treason 
against God and his kingdom. In the one case we criminally 
jeopardize the life of a nation; but in the other, the hope and 
life of the soul. Which is the greater, man’s government or 
God’s ? the kingdom of man or that of Christ ? The schismatic 
seeks to dishonor the name of Christ—to defeat his highest and 
holiest purposes. Is this a light thing, or a matter of little mo¬ 
ment ? But you did not create the divisions which exist, you 
say. Very true; but do you not foster them? Do you lift a 
voice against them ? and are you not the abettor of those who 
created them ? Is intemperance right because existing ? or was 
slavery not a crime in America simply because England forged 
the shackles thereof two hundred years ago ? 

If one would enter the ranks of Methodism to lead forth an¬ 
other host therefrom would he not be confronted with the most 
sulphurous anathemas? Is it so terrible, however, to again divide 
a division that so glories in its own fragmentary form ? Is Meth¬ 
odism willing to concede a jot that it may thereby heal the 
wounds of the bleeding body of Christ ? Is any other denomi¬ 
national organization willing to do so much and go so far ? Why, 
then, protest against a new division when so many now obtain 
and none are specially condemned ? But may I with impunity 
divide the body of Christ while if I rend a so-called branch of 
that body I am justly denounced as a schismatic? Is the body 
of Wesley more than the body of Christ? 

THE PRESENT STATE OF THE CHURCH. 

The Protestant Church of to-day is in a shattered condition. 
Instead of presenting, like Catholicism, a united and solid front, 
it is divided, shattered, and wrangling. The spectacle is not 

22 


374 


THE LA IV OF UNITY. 


inspiring, but deplorable in the last degree. Even the boasted 
fraternity between the fragmentary forms of Protestantism is by 
no means considerable. This state of things does not merit and 
can not receive the approbation of God. If for these divisions 
we had to look into the face of a single Methodism, or a single 
Presbyterianism, it would not be so bad; but there are eleven 
kinds of Methodism and nine kinds of Presbyterianism. The 
former body, like the divided Roman empire,- can boast of ten 
horns, and then out of -the midst of these another little horn. 

Great Britain boasts of one hundred and fifty shades of Prot¬ 
estantism, each claiming to be the church, or nearest like it. 
Does the world present a single parallel for such a shameful 
spectacle as this? Thus we see that these very divisions fail to 
secure harmony. The word of God, they say, will not alone 
unite, and there must be something more definite to protect the 
soundness of our faith, and to hold the followers of Christ to¬ 
gether. But when men turn from the Bible to an uninspired 
creed, they are bound as with a rope of sand only. Has not 
Methodism illustrated this? Have not Presbyterianism and 
Lutheranism ? It is not the creed that unites divided hearts, but 
Christ. The Christians afford ample illustration of this. No 
schism has ever appeared in their body. No secession has ever 
shattered their ranks. Individuals have gone forth from them, 
and even many of their ministers, to the regret of the body, have 
stepped down and out. But this is an experience not peculiar 
to them. Defections occur in the ministries of all the denomi¬ 
nations, and perhaps quite as large a percentage are lost by 
others. The man may go, but he can not carry his flock away. 
I recall no instance where a Christian minister has succeeded in 
carrying out a single church. The Christians are possessed of a 
measure of harmony unknown to other bodies. They may have 
a larger variety of belief among them, but if so it is because they 
do not stultify the manhood of their members, but the rather en¬ 
courage liberty of thought and freedom of investigation. Christ 
accords these privileges, and no man, no council of men, has a 
aright to abridge them. 


375 


J. P. WATSON. 

IS CHURCH UNIFICATION POSSIBLE? 

This is a leading question of the age. He who can bring to- 
•gether the shattered forces of Zion will have proved a greater 
benefactor than Luther, and will become to the world what 
Washington is to this nation. If an affirmative answer can not 
be given we are unwise in contending for union, and men should 
cease to pray for such a consummation. The very desirability 
of the thing, and the oft-expressed wish for it, proves it a possi¬ 
ble realization. 

We see in favor of this possible end an array of argument most 
formidable and most convincing. The mere blending of theo¬ 
logical opinions we would neither think possible nor desirable. 
The Emperor Charles V., of Germany, left the throne, and re¬ 
tiring to a monastery amused himself by constructing clocks. 
He is said to have expressed regret and astonishment at his 
former folly in seeking to force 20,000,000 of people to agree 
in their religious sentiments, when, after repeated experiments, 
he was unable to make any two clocks keep exact time for any 
■considerable period. Thinking the same thing, and believing 
the same notions, as a choir would sing the same music, is not to 
be desired. 

Such a unity Catholicism seeks, but it can have it only in the 
prostration of the will, the soul, and the manhood of mankind. 
Better that the flowers should all assume the same hue, and that 
nature should seek uniformity in the same mold, than that man 
should think, speak, and believe identically the same. If unity 
comes, we want manhood left. Let not the soul be the sacrifice 
of the altar we erect for it. 

I think the experience of Dr. Deems’ church, of New York, 
answers affirmatively our question, and with no inconsiderable 
emphasis. He has proved that the church is broader than the 
mere denomination, that it may embrace in warmest fellowship 
all denominational shades. His membership, besides represent¬ 
ing in nativity twenty-nine states and fourteen foreign countries, 
comes to him from twelve different denominations. What the 
doctor has realized any other clergyman may; what the “Church 
of the Strangers” is, any other church may become. And if 


376 


THE LA W OF UNITY. 


you can unite twelve denominational shades, why not fifty, and 
if fifty, why not all? We do know that men easily pass from 
one denominational communion to another, and very often from 
the pulpit of one denomination to that of another, where neither 
change of sentiment or the thought of change is involved. 
Church relationship is controlled very largely by convenience, by 
social, business, family, and geographical relationships. The 
great Methodist body contains far more members not of than of 
its professed belief. There is more Arminianism in the Presbyte¬ 
rian body than Calvinism, while there is immeasurably more 
Unitarianism in Trinitarian denominations than Trinitarianism. 
Indeed, there are more disbelievers in the creed, in creed 
churches, than believers in it. 

The representatives of a hundred nationalities can no more 
easily march in a single regiment beneath our star-lighted banner 
than the representation of a hundred denominations can affiliate 
and co-operate around the altar of Methodism, that of Presbyte¬ 
rianism, or that of Lutheranism. You can as well read a man’s 
name on his forehead as that of his denomination, after a recital 
of his belief. A Baptist in belief, you may find him happy and 
at home in a Methodist Church. Though an Episcopalian of the 
bluest type, you will see his name on the record of a Presbyte¬ 
rian Church. 

This affiliation of the representatives of different denomina¬ 
tional beliefs proves the possibility of union in the broadest 
sense. But mark you, such a union as this is in spite of the 
creed and in opposition to the denominational law. Nor is that 
all, nor the un'happiest feature; such a union is in opposition to 
every sentiment of honor and manhood. It is a living protest 
against one’s own honesty, and a declaration false in fact and in 
conflict with the truth. In belief are you a Methodist, and do 
you, as a matter of convenience, seek admission to the Presbyte¬ 
rian Church? If a good man they will certainly receive you. 
But you know both what the belief of that church is, and that it 
is not your own. You now, however, stand with the church, 
and the church as one makes its religious declaration to the 
world, and that declaration 's Presbyterianism, while you, to the 
shame and dishonor of your heart, have helped to make it. 


377 


J. P. WATSON. 

By entering the church you have emphatically, though not 
honestly, said to the world, “I am a Presbyterian.” The sim¬ 
ple church of Christ is a fold of rest, security, and consecration 
for his children; but the Presbyterian, Lutheran, Baptist, or 
Methodist churches, as such, are not. They stand before the 
world as representatives of certiin theological tenets, and as the 
defenders of them. What narrow ground for such august bodies! 
What pitiable avocations for professed saints of Jesus! And you, 
in entering their corporations, agree to make common cause with 
them; to march under their banner, and to defend and forward 
their principles. Do you not mean what you profess ? Is your 
purpose not according to your consecration when you receive 
the narrow fellowship of a creed-church? Herein is the chief 
evil of a creed-church. Under the blazing light of the nineteenth 
century, honesty is neither its policy nor its possibility. No 
man has a moral right to enter the fellowship of a church, the 
creed of which he does not believe, and the church, in suffering 
and encouraging such a thing, so far is an example of shameful 
and unjustifiable dishonesty. However, this incongruous rela¬ 
tionship proves the possibility of church unity. 

UNIFYING FORCES. 

These are many, and but few can be considered. As a chief 
of these we might dwell upon the wish of the pew, the almost 
universal desire of the laity for organic church unity; but more 
to our purpose, in point of argument, is 

THE VOICE OF THE PULPIT. 

This voice is very full and emphatic, and we regret that the 
space allotted us is so nearly consumed, that we may not present 
the formidable array at hand. Luther, that grand old veteran, 
who thought of nothing but the reformation of the Catholic 
Church, who hardly dreamed of separation from it until he was 
forced by repeated anathemas out of it, found his feet planted 
firmly upon that Rock whereon is built the Christian Church. 
Hear his voice, and then notice how widely from him and his 
expressed wish his followers have gone. Indeed, it is doubtful 
if the real followers of Luther are in name Lutherans. “I be- 


378 


THE LA W OF UNITY. 


seech you, leave my name alone, and do not call yourselves- 
Lutherans; but Christians. Who is Luther? My doctrine is- 
not mine. How then does it befit me, a miserable bag of dust 
and ashes, to give my name to the children of Christ?' Let us 
call ourselves only Christians after him from whom our doctrine 
comes. ” How like a Christian in truth the good man spoke. 
Returned to earth he would hardly recognize as children, if as 
friends, those who wear his name, and listening to his words they 
would hear another Paul rebuking the carnality of the church. 
Very similar were the convictions and sentiments of Wesley: 
“Quite peculiar are the terms upon which any person maybe 
admitted into our societies. We impose no opinions whatever. 
We think and let think. One condition only is required— a de¬ 
sire to save their souls. We lay stress on nothing else. You 
can not be admitted to the Presbyterian, Baptist, or Quaker 
churches, unless you share the same opinions. II have no more 
right to object to a man holding a different opinion from me v 
than I have to that man who wears a wig while I wear my own 
hair.” 

If Wesley lived now we would call him a Christian preacher— 
ay, he would proudly call himself one. Had Wesley or Luther,, 
one hundred years ago, passed by the old Dutch church at 
Sleepy Hollow, where, when it was one hundred years old,. 
Irving worshiped in his boyhood, and which originally was sim¬ 
ply called “The Christian Church,” they would have entered for 
worship and felt at home in ministrations before its altar. 
Beecher’s breadth of fellowship is akin to that of Wesley, with¬ 
out his words belie: “Wherever you find faith, righteousness,, 
and love, and joy in the Holy Ghost you are to look upon therm 
as the stamped coin of the kingdom and accept them as God’s 
legal tender to you.” Who can go further than this? and who, 
in the lead of God’s Spirit, can go less far ? But listen to White 
field and then pray that God may call some other Whitefield to 
lead his chosen people: “ Would that all the names of the saints- 
of God were swallowed up in that-one name—Christian.” And 
that immortal historian, D Aubigne: “The union of all truer 
Christians—that is the reformation of the nineteenth century.” - 


379 


/. P. WATSON. 

Oh, may this reformation have consummation therein as well as 
beginning. The sunrise we see, but not yet the zenith-glory. 
But listen to the immortal Chillingworth : “I am fully assured 
that God does not, and therefore that man ought not, to require 
any more of any man than this, to believe the Scriptures to be 
God’s word and to live according to it.” Again he says: “ If 
the ruptures of the church could be composed, I could heartily 
wish that the cement were made of my own dearest blood.” 
That is a grand voice, reaching down to us from 1640 and out to 
us from the Episcopal Church. But what a ring has the voice 
of Owen: “ I would spend all my days in healing the breaches 
of the church rather than one hour in justifying those divisions.” 
How wonderful the words of Baxter : “I am a Christian, a mere 
Christian, of no other religion. My church is the Christian 
Church. I would rather die a martyr to love than to any other 
article of the creed.” And again: “Thousands have been 
drawn to popery and confirmed in it by the divisions of Protest¬ 
antism.” Right here listen to the rebuke of Catholicism in the 
voice of the Catholic Review: “ Why should not our Protestant 
brethren coalesce instead of spending their strength in innumer¬ 
able and senseless divisions ? What is the excuse of denomina- 
tions at all ? ” Excellent! The best thing we have ever seen 
from the pen of Catholicism. Moody affirms an interesting 
truth, and one which the church, as it painfully looks toward 
Ingersollism and other forms of unbelief, should seriously con¬ 
sider: “ The spirit of union among Christians will spike more 
guns for infidelity than any other one thing.” If the spirit of 
union will do so much what would not union, or an actuality , do? 
How unnatural and painful must be that disunion which leads 
us to commend even a seeming union between the shattered 
forces of Zion ! Painfully true it is that this spirit of union is but 
seeming. It does not reach an inch below the surface. A 
hearty show of the hand of union would topple all the walls of 
sectarianism, and denominational lines would be so obliterated 
that only the church itself would be left. And that would be 
left and thus nothing would be lost. 

One other voice, followed by a single example. The voice is 


380 


7 HE LA W OF UNITY. 


that of Dr. Arnold: “ I groan over the divisions of the church. 
Of all our evils it is the greatest.’' The example is that of 
Leonard Bacon, who, in going recently from Brooklyn to Nor¬ 
wich, Connecticut, said: “I accept the call to Norwich as one 
of the pastors of the church of that city. For, according to the 
New Testament idea, the whole company of believers there 
dwelling constitute the one church.” 

These voices are melodious with a certain sound. They are 
unifying voices, and must go far toward composing the troubled 
waters of Zion. We can barely name other unifying forces, re¬ 
serving for a final argument a brief space. The prayer of 
Christ, wherein five times he pleads that “they maybe one,” 
assigning twice as a reason that “the world may believe that 
thou hast sent me.” 

The apostolic example needs no interpretation. It is a voice 
of thunder before which the walls of schism must yet fall. Did 
they advocate organic unity? §o should we. Did they de¬ 
nounce divisions? So should we. Did they receive to fellow 
ship all who loved Jesus? So should we. 

The unpopularity of the creed is a unifying force of no mean 
measure. Very few regard it with any measure of favor. In¬ 
deed, it is but little known in these times, and that is the best 
thing that can be said of it. We recently read of a gentleman 
who, on visiting a city of one hundred and twenty-five thousand 
inhabitants—boasting of its sixteen Presbyterian churches—de¬ 
siring the creed of that church, actually inquired for it at every 
bookstore in vain, but finally succeeded in borrowing one of an 
old minister, dated 1797. By the creed unity is sought but 
diversity results; soundness of faith is intended but stultification 
and dishonesty are its chief fruits. If the creed were but a pad¬ 
lock for the lips we would but loathe it; but being really chains 
for the soul we desire to feel toward it only the hottest indignation. 
Of all books in the world these creeds have gained for them¬ 
selves least credit, while it is doubtful if the civil battle field has 
drunk more blood. Given, to the flames, the world would de¬ 
rive from them more light and heat than they have yet given 
to it. 


381 


J. P. WATSON. 

Co-operative associations, like the Tract Society, the Bible 
Society, the Sabbath school Union—the officers of which, in the 
last annual meeting, declared that denominationalism in its sec¬ 
tarian spirit was the chief obstacle in the path of their progress— 
the Woman's Christian Association, and the Young Men's Chris¬ 
tian Association—the church on horse-back, as Thane Miller 
defines it—these all are to be accepted as unifying forces, and 
they are well and mightily doing their work The last of. these 
is one of the giant institutions of this moral age, while its voice is 
wholly and simply for Christ—wholly and simply in favor of 
organic church union. Miller’s definition above does not cor¬ 
rectly present the association. It is more fully “the church 
with closed ranks at a given point." Its two thousand and forty- 
three societies, with an aggregate membership of 1,500,000 men 
in 1878, shows that it is the Lord’s army, and one of no mean 
proportions. It unfurls no banner but that of the cross, and in¬ 
scribes no name upon it but that of Jesus. Beneath its folds you 
may recognize, as walking and battling in loving embrace, 
Whipple and Bliss, Hall and Cree, Smith and Miller, Jacobs and 
Cole, with Moody and Sankey, and we are astonished almost to 
see them walk up to the altars of denominationalism for their 
gospel services, while everywhere the shout of victory goes up 
in gladness over their work. Why is it? They are not all 
members of the same denomination, while they are cordially re¬ 
ceived by all. Ay, that is the point of interest. As Presbyte¬ 
rians, as Methodists, etc., the general church would not receive 
them. They must come with but the name of Christ on their 
foreheads, and with but his holy law in their hands. Thus the 
church wants more than denominationalism, and by this act of 
union proclaims the ineffectiveness of the divided church and its 
creed. As Congregationalists Moody and Sankey are welcomed 
t>y that body, but as Young Men’s Christian Association workers 
they are welcomed by the Protestant Church as one. Theq is it 
the union spirit or the mere denominational spirit that most 
largely enters the universal Christian heart? The divided church 
has its example and leader to-day in the Young Men’s Christian 
Association', and it is being led by it back into the apostolic arms 


382 


THE LA W OF UNITY. 


—back to the feet of Christ. The mission voice, to which we 
can but refer, is a clarion note for union. To-day each society 
chooses a territory separate and apart from all others that there 
may be no clashing in their work. They co-operate by living 
apart. Their fellowship is cordial, because distant. But the 
missionaries have given us our week of prayer, and have stated, 
as its primary object, the union of the church. They feel the 
necessity of it as we at home can not. The Japanese converts 
persist in calling their organizations simply the Christian Church, 
and it is hoped that they will embrace but the word of God. 
This contains the law of unity, and unity on this basis alone can 
be achieved. The heart’s warm flow of fellowship to-day indi¬ 
cates* that this consummation, so devoutly wished, is near at. 
hand. 


REV. R. J. WRIGHT, A. M., LL. D. 


Robert Joseph Wright was born in Philadelphia on the 17th ( 
of January, 1824. His ancestors were mostly Friends (Quakers), 
who at the division of that denomination in 1828 went with the 
Hicksite branch. 

Between the ages of eleven and seventeen years his acquaint¬ 
ances and experiences were divided between Methodists and 
German Reformed. At fifteen years he entered the sub-fresh¬ 
man class at Lafayette College. At seventeen he left college 
and went into his father’s manufactory and store. Shortly after 
this an accident confined him to bed for several weeks. This he 
regarded as a providential blessing and a direct call from God to 
serve him personally. He resolved to accept the call, and after 
his recovery he made it a special point to study the Scriptures 
for the sake of the salvation of his soul. About a year after¬ 
wards, in his eighteenth year, he joined the German Reformed 
Church. A few months afterward he resolved to study for the 
ministry, and accordingly returned to college near the close of 
the freshman year, and duly graduated in the autumn of the 
year 1845. 

During his college course he was popular with almost all par¬ 
ties*; and in his sophomore year he was elected to the highest 
honor of his society, namely, debater, in its annual contest with 
the opposite society. 

It was in the first year of his return to college that he became 
acquainted with Austin Craig, and, through him, with I. C: 
Goff and other brethren of the Christian denomination. Since 
then his acquaintances and labors have been much among the 
Christians; yet he works freely and easily with almost all other 
denominations. 

During the last two years of his college course his health was 
very much broken down. His health—especially his throat— 



384 


R. J. WRIGHT. 

did not seem to be restored sufficiently to justify him in entering 
the ministry, so that he returned the following year to Philadel¬ 
phia and re-entered the manufacturing house of his father and 
uncles, and in a few months was prevailed upon by them to 
accept a partnership in the firm. 

After a few years of mercantile prosperity in the firm his 
health was so much impaired again that he retired from business 
altogether; and some time afterward he entered Princeton The¬ 
ological Seminary as a student. But his health again breaking 
down he retired to the quietness of home, and has continued an 
invalid most of the time ever since. Nevertheless he is an in¬ 
cessant student, and divides his time between theology and social 
science. He has been a life-long critical student of the Greek 
New.Testament; is a lay-preacher and a member of the New 
Jersey Conference of the Christian Church; is author of “ Prin- 
cipia; or, Basis of Social Science,” and of many other smaller 
publications on that subject, and on theology and religion. 
“Principia” has been favorably noticed by Herbert Spencer, 
Rev. Charles Hodge, D. D , George W. Curtis, Thomas K. 
Beecher, Prof. George Allen, and many other eminent scholars. 
He is a trustee and non-resident professor of ethics, metaphysics, 
and church history in the Christian Biblical Institute, Stanford- 
ville, New York. He frequently prepares addresses, by invita¬ 
tion from various bodies, and some friend or deputy delivers 
them, as he himself never travels. 

He has lately received the degree of LL. D. from Hanover 
College, Indiana. He was never married, and still resides in 
the environs of Philadelphia. 



N 




























































r 









t 










































HARMONY OF ST. JAMES AND ST. PAUL. 


BY REV. R. J. WRIGHT, A. M., LL. D. 


“ Ye see, then , how that by works a man is justified , and not by faith 
only” —James 2: 24. 

1. Preliminary remarks. 

The main principle of the Christian denomination is—no test 
of church-fellowship except Christian character. This principle 
was first in its history, and is first in its philosophy, and is funda¬ 
mental to, and underlies, the other two great principles, namely, 
Bible our only creed and Christian our only name. All is the 
effect and result of the adoption of the great practical and 
fundamental principle — no test of church-fellowship except 
Christian character. What, then, it may be asked, is Christian 
character? We answer, Christian character means Christian 
disposition—affections, heart, and life. But how shall we know 
the hearts and affections of others ? There is no way but by in¬ 
ferences drawn from their professions and their lives. 

Various answers are given to the question, What is the way of 
salvation? But however different the various points of view 
may be, all true answers are harmonious in their essence when 
we properly understand their depths and their interior relations. 
Even in the Scriptures themselves very different answers are 
given, according to the different experiences and different stand¬ 
points of the various writers. And between none of them, per¬ 
haps, are the differences greater than between St. Paul and St. 
James. And we will on this occasion offer a few suggestions 
toward reconciling those two apparently different views. And 
the explanations offered will come nearer to being truly catholic, 
namely, truly a compromise and reconciliation of the views and 
ideas of the generality of Christians of all ages, “orthodox” and 




388 HARMONY OF ST. JAMES AND ST. PAUL. 

“heretic,” than any other presentation that you will readily find 
on the subject. 

2. Different objects and different audiences of different parts of 
the Bible. 

James was writing to rich, Antinomian, worldly, hard-hearted 
Jews, “professing” Christianity, yet who were making a bad use 
of Paul’s doctrines of free grace and salvation by faith, and who 
were not under his jurisdiction perhaps. But Paul was attack¬ 
ing the strongest citadel of formalism and Judaism; that citadel 
which he had found as strong in his own honest but unconverted 
heart; a citadel strong in the hearts of nearly all men who are 
earnestly striving to serve God naturally; namely, salvation by 
honest merit and sincere righteousness—an error which was ac¬ 
tually doing much towards entirely checking the progress of the 
church by its ol$l forms and natural spirit among an antiquated 
people. 

The various books of the Bible were written for two different 
ends, always and both at once; namely, use at the time they 
were written, and use in the future. These books were not 
written giving prominence only to‘'the time then present, as that 
proportion would be too small; but as it were one half to the 
then present moment, and one half to the future. The advan¬ 
tage of that method is, that it 1 is truly historical, and therefore is 
always so much the more convincing, as well as really so much 
the more certain to be understood rightly. 

We have here only that appearance of contrariety of opposing 
forces, whose real co-existence, under wisdom, produces all life 
and all action, even as the centripetal and centrifugal forces, 
the two kinds of electricity, and many other pairs in nature. 

3. Of dead faith and dead works. 

Let us examine a little the context in St. James’ epistle. His 
doctrine about faith and works seems to be summed up in from 
the fourteenth to the twenty-sixth verses of the second chapter, 
wherein our text is taken. 

In the fourteenth, fifteenth, and sixteenth verses of the second 
chapter the idea seems to be about this: If a man should say 
he wished well to the poor, yet never do any good to them but 


R. J. WRIGHT. 389 

■wish, then we would all see at once that such a man's wishes for 
the poor were of a merely sentimental sort, not only being too 
weak, but evidently of a different sort from that sort of well- 
wishing which moves the will into actual exercise. So—in verse 
fourteen—if a man say he have faith when yet that faith does 
not influence his actual life, then his faith is of the sort that 
will not save him. The apostle is saying these things merely for 
a comparison. Now, continuing the same idea in verse seven¬ 
teen: “Even so” that sort of faith which does not produce 
works is “dead.” Now when we speak of the capacities of a 
man, his ability to build steamships, fathom oceans, delve into 
nature, measure stars, etc., we are speaking of a living man, not 
a “dead” one. A dead thing is not only too weak, not only 
weaker than a living thing, but is in several respects a generically 
different sort of thing, not only weaker than the other, but differ¬ 
ing from it in some radical respects of constitution; though in 
what exactly the difference consists between a living and a dead 
thing science has not yet definitely found out or expressed. 

There is a sort of dead good-wishing which we may have for 
others; as, for instance, at a theater, before we know the de¬ 
nouement of the plot we may have a sort of good wishing for 
some of the unfortunate “dramatis personce ,” but it amounts to 
nothing. “Even so” at a theater we may lend a sort of tem¬ 
porary faith or belief to the transactions presented; or, in read¬ 
ing a work of fiction we may, jyea, must give a sort of belief, for 
the time being, to the things told, for they would fail to affect us 
■if we distinctly bore in mind all the while that the matters before 
us were fictions. But the good-wishing and the faith, in such 
cases, are a different sort of thing from that of real faith which, 
manifesting itself in real life, produces voluntary, beneficent ac¬ 
tion, and which both manifests and cultivates good, moral char¬ 
acter. 

Then, in verse eighteen, if one man shows his sort of faith, 
that is merely sentimental and without consequent works, the 
other man would show his sort of faith by his works, to be not 
the merely sentimental or dead sort. Thus the works prove that 
the faith is of the right sort. 


390 HARMONY OF ST. JAMES AND ST. PA UL. 

Then, in verse nineteen, on another point, the faith may be 
real, but yet not accompanied by any real goodness of character, 
or by any real love for what is good, as in the devils’—should be 
translated demon—they believe in the fact of God, but do not 
humble themselves before him, nor cultivate the spiritually holy 
feelings of their nature, do not regulate their lives by his will, 
nor trust in him as their source of good. The next—twentieth— 
verse repeats that faith without works is dead, thus hinting that 
this theoretical faith or belief—though real as far as it goes—is 
also not the right sort. It is still the dead sort. 

4. Living works promote and complete faith. 

Then from verses twenty-one to twenty-four the case of Abra¬ 
ham is taken. Hitherto James had not taught anything different 
from what the churches teach generally nowadays. But in these 
verses he introduces a seeming heresy, or what the Protestant 
orthodox generally in these days would be very apt to set down 
as such. Not that he teaches anything opposite to Paul here, 
but he seems to teach something not to be found explicitly in 
Paul, namely—verse twenty-second—“ By works was faith made 
perfect.” Yet we know this is so.. We know that all voluntary 
or other emotions are strengthened anjd perfected by having 
scope to exert themselves in actual life. And on the other hand 
we know that even a fanaticism, a folly, or a monomania will 
sometimes die out if it only be left without any occasion or op¬ 
portunity to vent itself into real Jife And how much enthusi¬ 
asm, folly, or semi-nonsense on some subject or other broods for 
years in young minds - and in some older ones, too—yet remains 
merely as a dream for lack of culture and development into 
actuality! 

5. Analogy with prayer. 

By an emotion of the mind going out, or developing itself 
into actuality, we do not necessarily mean its going out into an 
outward bodily action. This may or may not be the case, ac¬ 
cording to circumstances. For instance, it is agreed that in 
order to constitute prayer it is not essential that any bodily exer¬ 
tion should be displayed-^-not even language uttered. The 
prayer may be inward, and the language formed in the mind but 
not uttered. 


R. /. WRIGHT. 


391 


Now in prayer— proseuchomenon —the solemn wishing to God 
constitutes the essential pre-requisite, yea, even its very element; 
but yet it can hardly be called prayer until at least the mind, in¬ 
wardly to itself, forms this solemn wishing into some sort of in¬ 
ward language—not outward utterance, but at least an inward 
mental language. 

We suppose almost everybody—often in soul—wishes to God 
about something or other. But how does the mere inward fact 
of forming inward wishes into some sort of also merely inward 
language—how does that app irently little matter constitute such 
a wide and radical difference, as it really does, between the 
common earnest wishes of our common life and the higher sort 
of inward religious states called inward prayer? It is not easy 
to explain how this merely inward work should perfect and com¬ 
plete the wish except by the general principle that exercise culti¬ 
vates the faculty. And so, too, it is not easy to say how it is 
that >vorks—whether inward or outward but still voluntary 
works—should “perfect and complete faith,” other than by the 
general principle that thereby the faith is exercised and thus cul¬ 
tivated and developed. And such seems certainly to be the doc¬ 
trine of James, and also of actual religious history and experi¬ 
ence everywhere. 

6 . Inwardness of all true religion , faith , and acceptable works. 

One of the clearest doctrines of all scriptural Christianity is 
that available religion, as to its really important essence, consists 
of what is inward rather than of what is outward. For instance, 
no one would contend that any outward work was religious if 
done without some sort of a good intention. Now, just as good 
intentions are something inward, as related to outward bodily 
actions, just so faith may be considered as something inward, as 
related to other inward intentions and feelings—faith being really 
an ertiotion or state of mind within other emotions or states. 

And just as intellectual theoretical faith underlies all those 
things, so there is a something that is still more inward underly¬ 
ing that faith. But we must defer that point until a later part of 
this discourse. The thing to be shown now is that James agrets. 

23 


392 HARMONY OF ST. JAMES AND ST. PAUL. 

also with St. Paul and the general teachings of scripture as to 
the inwardness of true religion. 

7. Living faith is a part of living work. 

All—except those of mere sensation—all our daily activities, 
emotions, and intentions of common business and social inter¬ 
course proceed upon some sort of faith—faith in the post-office, 
in the newspapers, in memorandums, in peoples’ words, and in 
the conclusions of our own reasonings, and in our own memory. 
Faith of some sort is the inward substratum or basis of all our 
emotions, intentions, and activities; hence faith is living, though 
latent, in all those activities of our life—of mind, body, and 
spirit. Nevertheless it matters not here how you explain faith, 
for so long as it is the action of man at all it is a work of man, 
and therefore included in the term good works, strictly under¬ 
stood; and therefore in the contrast between the word in Paul 
and in James you must always consider that Paul speaks of only 
that part of works which omits faith, while James ever keeps in 
mind that faith is an essential part of the good works. 

8 . St. James maintains the true inwardness and spirituality of 
religion. 

We will see that all through his epistle he largely insists on 
that kind of works which are not the outward bodily ones but 
the inward spiritual ones. Some of these inward spiritual works 
of his I will partly cite: Count it joy to fall into temptation, for 
temptation tries faith, and ‘ ‘ the trying of your faith worketh 
patience” (an inward emotion). (James i: 2, 3.) “But let 
patience have her perfect work, that ye may be perfect and enter 
wanting nothing.” (James 1:4.) “Be patient, therefore, 
brethren, unto the coming of the Lord.” (James 5 : 7.) “Be¬ 
hold, we count those happy who endure. Ye have heard of the 
patience of Job,” etc. (James 5: 12.) “If a man lack wis¬ 
dom”—an inward thing—“let him ask of God”—also an in¬ 
ward act. (James 1: 5, 6.) “Wherefore lay aside all filthi¬ 
ness,” etc., “and receive with meekness the ingrafted word 
which is able to save your souls.” (James 1: 21.) One part 
•of the “pure and undefiled religion” is to “keep” one’s self 
-“unspotted front the world”—having special reference to inter- 


393 


R. J ; WRIGHT. 

na states of mind. (James <i : 27.J “ Hath not God chosen 

the poor of this world, rich in faith, and heirs of the kingdom 
which he hath promised to those who love him?” (James 2 : 5.) 
“The wisdom . . from above is first pure, then peaceable, 

gentle,” etc. (James 3 : 17.) “ The friendship of the world is 

enmity with God.” (James 4: 4.) “God resisteth the proud, 
but giveth grace unto the humble.. Submit yourselves, there¬ 
fore, to God.” (Evidently only, or chiefly, an inward submis¬ 
sion is what is meant.) “ Resist the devil” — inwardly—“and 
he will flee from you. Draw nigh to God and he will draw nigh 
to you.” (James 4: 6-8.) “ Be ye also patient; stablish your 

hearts.” (James 5 : 8.) “Grudge not one against another.” 
(James 5 : 9.) “Is any among you afflicted? let him pray”— 
pray with the inmost heart, of course. (James 5 : 13.) “Confess 
your faults one to another, and pray one for another, that ye 
may be healed.” (James 5 : 16.) 

Those last-named matters—namely, prayer for one another 
and confession of faults to one another—are not exactly them¬ 
selves inward works, but are what only a deep inward contrition 
and an earnest desire for peace with God naturally do—in fact, 
tend to prompt us to do. But all the other quotations above 
made do, I think, point directly to the inwardness of the works 
of true religion, according to James. t 

Another indication in James’ epistle of the inwardness neces¬ 
sary to acceptable living before God is the wisdom which is to 
be asked for 4 4 in faith, without wavering ”—a certain sort of 
heavenly wisdom of which he speaks much. (See James 1:5, 
6 and 3 : 13-18.) It is a wisdom which is to be without “ bitter 
envying and strife in their hearts” and “without partiality and 
without hypocrisy.” These passages remind one of the spiritual 
wisdom of which Solomon often speaks. Paul also speaks of a 
spiritual wisdom in I. Corinthians 2: 6-12: “The wisdom of 
God in a mystery, even the hidden wisdom which God ordained 
before the-world unto our glory,” about “the things which God 
hath prepared for them that love him.” 

9. Faith and works in this life and the next. 

Now if we get the idea that/aith, when of the right sort, tends 


394 HARMONY OF ST. JAMES AND ST. PA UL. 

to produce good works, and that the goods of the acceptable' 
sort are especially the inward obediences of the heart and feel¬ 
ings as well as of the outer life we will have a scriptural view 
such as Paul as well as James, and Peter also, and Jesus, and 
the Protestant Church in general, all accord with and* teach. 

On this relation of faith and works Fletcher somewhere has a 
pretty idea. It is substantially this: Faith and works are the 
two steeds which draw the chariot of salvation; that the advan¬ 
tage which faith has is it is harnessed in first. But when arrived 
at the gates of heaven faith shall be taken out and works shall 
have the honor of drawing alone the chariot of salvation in the 
streets of the New Jerusalem. The meaning is that faith is the 
means but good works are the great end. 

In this life, then, faith is largejy the means to salvation, and 
other good works are the enjoyment and activity of the salvation 
itself. But faith itself is a good work—a good act and good 
state of mind, eternally so—and therefore will not cease at the 
end of this life but shall continue on forever, there being no 
point in eternity ever to arrive when we can know so much of 
the depth of the mysteries of God’s unfathomable world as no 
longer to need to confide in him, and no state of our experience 
or of any new philosophy ever to arrive when trust in God could 
cease to be our duty or our delight. 

10 . Gratuity or worth. 

But after all the controversy between faith and works is only 
the outer shell—only the formal form—of a deeper, a more in¬ 
ward, and more spiritual question, namely, between grace and 
merit—as it is expressed in the badly-chosen words of the school¬ 
men and theologians—or, as it ought to be translated, between 
gratuity and worth—gratuity being the proper translation of the 
Greek charis , usually rendered grace, sometimes gift, and some¬ 
times favor. Worthy is the proper rendering for the Greek word 
axios; and worth is the true translation of the condignum of the 
middle ages, but badly modernized by the word ‘ ‘ merit. ” 

The Roman Catholics, in their books, make a distinction be¬ 
tween “ congruity ” and “ condignity.” But these terms only 
express the difference between the worth of obedience before 


395 


R. /. WRIGHT. 

'conversion and afterwards, and therefore do not touch the great 
and real question between absolute worth and only relative 
worth. And it is only a part of the Roman theologians who ac¬ 
knowledge that all human merit is only relative and obtains bless¬ 
ings merely because of God’s promise and not because of intrin¬ 
sic or absolute worth. There is great difference among them on 
this subject, and “the Council of Trent is studiously ambiguous 
upon it.” But whether any of the Roman theologians, in their 
usual teachings to their people, keep up, explain, or enjoin this 
distinction we can not say; but the scientific theology of some 
of them adnAs that no man deserves or obtains salvation and 
heavenly rewards by absolute worth, but only by relative worth. 
And the Bible several times uses the term “worthy” in reference 
to good people. Nevertheless we may safely say the amount of 
this worth is almost as nothing compared to the amount of the 
gratuity. And in all cases both the opportunity and the ability 
to do good come originally from God. 

The reasonableness of some doctrine of relative worth seems 
plain from natural considerations. But grace is not always par¬ 
allel with nature. It seems reasonable to suppose that God, in 
saving any, would save those who, relatively to all the circum¬ 
stances of their case, were most suitable. Yet after all the real 
truth might be that the truly suitable candidates could be those 
who were most difficult to save, or those whose peculiar natural 
gifts or peculiar receptivity of divine powers might make their 
salvation more honorable or glorious to God or even more useful 
in his kingdom. Everybody employs and pays best those who 
can do the most and the best work for them. But so far as God 
saves those who are most difficult to save he must sometimes 
save those who are among the wickedest; but whether their 
wickedness arises from their own free will chiefly or from tempta¬ 
tions and unfortunate circumstances we can not say. 

At any rate, however, there is reasonable room to believe that 
while men can not attain immortal happiness on the ground of 
absolute worth, being sinners, and their services at best, even if 
they were perfect, being entirely inadequate to so great a reward, 
yet relative individual personal worth before God shall not go 


396 HARMONY OF SF JAMES AND ST. PAUL. 

without glorious rewards in some way and in some world, here- 
or hereafter. 

In certain legal documents the words, “For the sum of one 
dollar well and truly paid,” are a sufficiently valuable considera¬ 
tion for property worth hundreds of thousands of dollars; In 
fact the apparently foolish law about the words “one dollar,’” 
and all that sort of stuff, to constitute a legal title, seems at any 
rate to be an indirect testimony from an unexpected source that 
human nature always expects to make and receive some payment 
however trivial and nominal it might be comparatively to the 
gift or favor conveyed. But it would be folly to speak seriously 
of such transactions as purchases. They are, to all practical 
intents and purposes, mere matters of favor, gift, and gratuity. 
And is not the matter of God’s forgiveness of sins and the re¬ 
ward of immortal happiness very like this? that is as regards- 
man’s comparatively inadequate worth to merit it; so that man’s 
value, or worth, as pay for salvation is indefinitely small in the 
comparison, so as to be only a token or sign of an obligation to 
pay. 

Now on this deeper question between gratuity and worth, al¬ 
though St. Paul, the faith-teacher, uses the term axion —worthy 
—some fourteen times, yet St. James, the work-teacher, nowhere 
talks at all of merit nor of {axion) worth in us of any kind. But 
he does talk pretty plainly of the good gifts of God. For in¬ 
stance : “ Let him ask of God who giveth to all men liberally.” 
(James i: 5.) “Every good and every perfect gift is from 
above, and cometh down from the Father of lights.” (James 
1: 15.) “ The wisdom that is from above is first pure,” etc., 

(James 3 : 17.) “ But he giveth more grace (gratuity), where¬ 

fore he saith, God resisteth the proud but giveth grace (gratuity)- 
to the humble.” (James 4 : 6.) 

James’ whole view may be summed up thus: “Of his own 
will begat he us with the word of truth, that we should be a kind 
of first-fruits of his creatures.” (James 1 : 18.) Paul’s whole 
view may be summed up thus: “By grace (gratuity) are ye 
saved through faith (trust), and that is not of yourselves; it is 
the gift of God.” (Eph. 2: 8.) And Paul elsewhere speaks. 


R. /. WRIGHT. 397 

of our being the first-fruits. So the two views agree in sub¬ 
stance. 

ii. Humility or pride. 

The Old Testament—except in Psalms—speaks little of faith, 
but much of humility and much against pride. So does James. 
And Paul's text for Romans is taken from Habakkuk 2: 4, 
“Behold, his soul that is lifted up is not upright in him, but the 
just shall live by faith.” But Paul, in making the quotation 
(Romans 1 : 17) from Habakkuk, omits the words about the 
“soul that is lifted up,” probably because then as now, when 
pride is spoken of people are more apt to think about petty vani¬ 
ties and ostentations of life, of dress, or social position, than 
about that deeper pride of soul which interiorly turns itself away 
from God, with even some feeling of contempt, as if we were 
not dependent on him for every good thing, or with some feeling 
of aversion that we are thus dependent. But Paul doubtless had 
these other words of Habakkuk in his mind, in his text, and 
throughout his epistle to the Romans. 

It is a part of true humility of soul to feel constantly our de 
pendence on God, even in the little changes of common life. 
James understands this, “Go to, now, ye that say, To-day or 
to-morrow we will go into such a city,” etc. “ For that ye ought 
to say, If the Lord will, we shall live, and do this,” etc. (James 
4:13-16.) 

The Old Testament—except in Psalms, as was said above— 
speaks little of faith but much of humility. The Psalms, how¬ 
ever, speak very much of faith, but in them, instead of having 
the ambiguous and unsatisfactory translation—faith - we have the 
correct rendering, trust—trust in God. True humility of soul 
before God is one of those things alluded to awhile ago, in pass¬ 
ing, as being something still more inward even than real spiritual 
faith, being that interior disposition of soul which tends to prompt 
one to trust in God, as and when the intellectual ideas of God 
are presented to the mind through the word or through nature 
and the church. 

James being a kind of spokesman or chairman of the church 
of the Jews in Jerusalem, his mode of thought is somewhat legal 


398 HARMONY OF ST. JAMES AND ST. PAUL. 

and Jewish. So we see that (in James 2 : 1-9, and 5 : 1-6) his 
epistle is tinctured somewhat with that common idea of pride as 
if it were a something prominently belonging merely to apparel, 
social position, wealth, etc., where he launches out into tirades 
about ’‘gold ring,” “goodly apparel,” “rich men oppress you,” 
etc.; here—as is usually done from the Judaistic stand-point— 
giving rather too much prominence to some of the merely out¬ 
ward social forms that pride is apt to take to itself, and paying 
less attention, comparatively, to that deeper pride of heart which 
is found in all classes of society, and which separates the soul 
from God. 

Obedience to and taith in God follow close upon true humil¬ 
ity. Hence with persons who possess and use the light of reve¬ 
lation, their real spiritual trust in God will generally follow in 
proportion close to the degree of their real humility of soul before 
him. Yet I allow that those who do not use the light of revela¬ 
tion enough may possess this very inward thing of humility of 
soul before God; and if they do have this humility it will pro¬ 
duce many of the same good fruits of heart and life, as if they 
had a clearer appreciation of the light of revelation. This, I 
think, is one of the reasons why we often find so much goodness 
in persons who have not much apparent faith in the Scriptures or 
in the churches. And, indeed, the very same principle is illus¬ 
trated in a yet more inwardly curious thing, that among intellect¬ 
ual and theoretical believers in the Bible—yea, also, and among 
professing Christians, namely, that the best men, so far as we can 
see, are by no means always those who have the clearest or 
truest views of revelation, nor even those who have the clearest 
views or most joyful hopes of their own personal interest in the 
blessings and promises there taught. Oftentimes the best Chris¬ 
tians really are those who pass almost half their time nearly de¬ 
spondent of ever living righteously before God, or even of being 
saved at last. Such is their sense of unworthiness, and such 
their deep humility of soul before the all-righteous God. 

12. Good works are sacraments. 

Another correct view to take of this whole subject, and one 
which sums up all the separate points in a new form is, that good 


399 


R. J. WRIGHT. 

works, namely, virtue and morality, are sacraments of interior 
■religious obedience, are a sign and expression, a seal and con¬ 
firmation of the inward life. The usual church definition of 
sacrament is, an outward sign and seal of grace, and I see not 
but that works come under the same definition in every possible 
sense of it. The same characteristics are true also of religious 
works as well as of moral ones. Even prayer itself has a mys¬ 
tery about it, not explainable upon any other hypothesis so well 
as this, that it is a sacrament, namely, an outward sign and ex¬ 
pression as well as confirmation and cultivation of the inward 
desires and expectations toward God. 

In conclusion it may be asked, Who, then, is a Christian? 
We possess the happy reply : A Christian in the truest sense is 
a living sacrament of the power and love of God, is a person 
whose inward spiritual impressions, and whose good thoughts, 
emotions, and intentions convince himself that he is in union 
with God* and whose consequent good expressions, unselfish ac¬ 
tions, and brotherly fellowship, with all other of God’s children, 
evifice to others the same precious fact, and at the same time 
develop, confirm, and seal to himself and to all men this gracious 
.salvation. Amen. 


REV. J. B. WESTON. 


John Burns Weston was born in Madison, Somerset county,. 
Maine, July 6, 1821. He is the oldest surviving son of Stephen; 
and Rebecca Weston. His grandparents were among the earliest 
members of the Christian denomination in that part of Maine. 
His parents were members of the same denomination, his grand¬ 
father and father both being deacons. In his fourteenth year he 
was converted, was baptized by Elder Joseph Merrill, and united 
with the Christian Church. His early life was spent in hard 
work on a farm, where he formed his habits of industry. His 
opportunities for schooling were extremely small; but he learned 
‘very easily, and by faithful use of such opportunities as he had, 
and by improving his leisure moments at home, he made unusual 
progress in study, standing high in ordinary branches, and study¬ 
ing algebra, geometry, trigonometry, surveying, and navigation 
by himself, with his father’s aid. At seventeen he commenced 
teaching school. From eighteen to twenty-two he went to the 
academy when he could be spared from the farm—about four 
terms in all. In this time he prepared for college in Latin and 
Greek, and made proficiency in French and other branches be¬ 
sides. His means would not then allow him to go to a college. 
He had attended a Sunday-school from the first organized in the 
town, and from sixteen years of age he was teacher of a class. 
From the time of his conversion, and especially from seventeen 
years of age, he was interested in all religious work—during* re¬ 
vivals and at all other times. He had an early impression that 
it was his duty to engage in the ministry, though his timidity led 
him to shrink from it. This conviction became so strong that in 
1843, before he was twenty-two, he united with the Maine Cen¬ 
tral Conference and was approved as a licentiate. In August of 
that year he accepted a call to a small church in West Newbury, 
Massachusetts. He was ordained in 1844, and continued at. 



401 * 


/.. B. WESTON. 

West Newbury, but spent some time in Boston in the study of 
Hebrew with Dr. Eli Noyes and elocution under James E. Mur¬ 
doch. In 1846 he was called to be office editor and publishing 
agent of the Herald of Gospel Liberty , then published in Exeter, 
N. H. He went with it to Newburyport, Mass., in 1847. I n 
1848 he accepted a call to the Christian Church of Skowhegan, 
Maine, and preached there three years. In 1849 he was married 
to Miss Nancy McDonald, who proved to him a true helper. In 
1850 he was a delegate to, and one of the vice-presidents of, the 
Marion, New York, Convention, when the denomination deter¬ 
mined to establish Antioch College. In 1851 he was appointed 
agent for Antioch College in New England, and devoted a year 
to this work. Up to this time he had been preaching eight years, 
giving himself faithfully to his work; but, preaching with feeble 
churches, he had never received so much as two hundred dollars 
in any year. In the spring of 1852 he became pastor of the 
Christian Church in Portland, Maine, and remained till October, 
1853, when he came to Antioch College. Here he entered the 
first class, and graduated with it in 1857. He was solicited by 
President Mann, a year before he graduated, to accept the posi¬ 
tion of principal of the preparatory department, but declined it. 
On his graduation he was appointed to that position and accepted 
it. He has remained in connection with Antioch College ever 
since, first as principal but since 1865 as professor of Greek. In 
the absence of professors in other departments he has also had 
charge of classes in nearly all parts of the curriculum. His first 
wife died in May, 1858. In June, i860, he was married to his 
classmate, Miss Achsah E. Waite, of Chicago. He has always 
been unswerving in his devotion to the interests of the Christian 
denomination, local and general, and has lent a helpful hand to 
nearly all her enterprises. 


IS A CREED-STATEMENT NECESSARY TO 
CHURCH SUCCESS? 


BY REV. J. B. WESTON. 


“ The building up of the body of Christ .”— Ephesians 4: 12. (Revised 
Version.) 

Every religious question should be looked at in the light of its 
bearing on the building of the body of Christ. Everything 
which favors this should be cherished; everything which lies in 
its way should be rejected. In this light we should approach 
the question under consideration. 

It is frequently said, in opposition to the non-creed position of 
the Christian denomination, that k ‘a creed-statement is essential to 
church success ” We have averred that it is not. Are we right? 
If the successful up-building of the body of Christ demands, or 
if it is better promoted by, creed-statement, or under them, then 
our position is a false one; the world does not need us—we have 
no plea for an existence; and no love of sect, no pride of con¬ 
sistency should prevent us from acknowledging and abandoning 
our wrong and uniting with those who have found a better way. 
As disciples of Jesus we would consider the question with can¬ 
dor and abide the result. 

Our inquiry will encounter prejudice in the outset. Christen¬ 
dom has been so long and so completely divided up into sects, 
each having its own creed, that necessarily what success the 
church has had has been chiefly through the agency of these 
sects. The unquestioned fact has been that church success has 
been, for the most part, connected with creed-statements; and 
this fact, together with the natural wish of the members of these 
sects to have it so, leads easily to the opinion, and to the tena¬ 
cious holding of it, that the creed-statements are a necessary and 
















































































































































• ■ 






































































405 


J. B. WESTON. 

inseparable cause. They never have seen, and so they can not 
conceive of, church oneness without them; just as in the out¬ 
break of our civil war European nations looked for our downfall. 
They had never seen the success of a nation without a crowned 
head, and they could not conceive it possible. 

But let us understand the question. It is very different from 
the question whether truth is important or whether it is of any 
consequence what one believes. Truth is important; and within 
the scope of any man’s search it should be sought for as hidden 
treasure. The truth which bears upon true and Christ-like liv¬ 
ing, which relates to the good of the bodies, and minds, and 
souls of men, is of essential importance. It should be earnestly 
sought and firmly held. Indifference is without excuse. It is 
of consequence what a man believes. Truth is better than error, 
even in the most trivial matter. In many things one’s belief 
determines his life. Error sometimes leads to moral and social 
ruin. Erroneous theories are often a palsy upon spiritual power, 
a fatal hindrance to individual or associated success. These 
things are conceded; but they do not touch the point at issue. 
To understand our question we need to consider what is meant 
by “a creed-statement” and what is meant by “ church suc¬ 
cess.” 

One’s creed is his belief. A creed-statement is a statement of 
belief. The term is generally applied to religious belief. Every 
one has some belief on religion and religious topics. It is well 
to have some decided belief - a belief which can be stated in terms 
well defined. So far a creed is justifiable. Not to have one in¬ 
dicates an inexcusable thoughtlessness on most important themes. 
Religion is a matter of faith and has to do with .things the most 
vital of all which pertain to human interest. It takes hold of 
the most sacred duties and relations which pertain to this life 
and the life to come. It challenges thought, feeling, and action. 
No earnest mind can fail to be moved by it. So creeds—earnest 
religious beliefs—of some kind must be. This we do not deny. 
We avow our own belief in things most vital. We find them 
stated for us in words of inspiration, and we accept them. We 
believe of God “that he is, and that he is a rewarder of them 


406 


IS A CREED-STA TEMENT NECESSAR \ f 


that seek after him; ” that “ God so loved the world that he gave 
his only-begotten Son, that whosoever believeth on him might 
not perish but have^eternal life;” that “Christ Jesus came into 
the world to save sinners;” that here he lived, “went about 
doing good;” speaking as “never man spoke;” and “suffered 
for sins once, the righteous for the unrighteous, that he might 
bring us to God;” that Jesus our Lord “was delivered up for 
our trespasses, and was raised for our justification;” “that God 
was in Christ reconciling the world unto himself,” and so Christ 
"“is able to save to the uttermost them that draw near unto God 
through him; ” neither is there any other name under heaven 
that is given among men wherein we must be saved, but that 
‘ ‘ in every nation he that feareth God and worketh righteousness 
is acceptable to him; ” that “except a man be born anew he can 
not see the kingdom of God;” and “if any man hath not the 
spirit of Christ he is none of his;” but those who have been 
born anew, and have the spirit of Christ, “are children of God; 
and if children, then heirs; h^irs of God and joint-heirs with 
Christ; if so be that we suffer with him, that we may be also 
glorified with him.” And thus we might enlarge. But all this 
is the common creed of Christendom—the faith that binds all 
true Christian souls to God, to Christ, and to one another, and 
directs their lives and inspires their hearts. It includes all, and 
excludes none. 

But this is not what our objectors mean by a creed-statement. 
They mean such a statement as a sect makes for itself, or more 
frequently such a statement as some council or ecclesiastical au¬ 
thority makes as an embodiment of necessary doctrine in contra¬ 
distinction to fancied errors held by others. The result is a new 
sect, based on the creed. It is then a statement not merely of 
what the sects hold in common with others, but especially of the 
points in which it differs from others. Thus, the creed-state_ 
ments of the Methodists, the' Lutherans, the Presbyterians, the 
Baptists, are the statements of belief which are peculiar to 
each, and which others do not accept. They are made to in¬ 
clude those who harmonize in opinions and who join in the 
propagation of those opinions, but to exclude all others. A 


J. B. WESTON. 


407 


•creed-statement, then, while it may be a bond of union to those 
who agree in the opinions set forth, always and inevitably cre¬ 
ates, organizes, and perpetuates division among the followers of 
Christ. The question is whether the union of the less, on a fig¬ 
ment of opinion, more than compensates for the division of the 
greater. 

And what is meant by “church success?” If it means the 
success of rival sects or parties as such, among those who call 
themselves the followers of Christ, we must say yes; for such 
success the creed-statement is essential. If differences must be 
organized, if the Christian warfare is ;a strife of opinions, if the 
building up of sects is the end for which churches exist, or if 
through the strife for opinions the grander result is more effect¬ 
ively reached, then, by all means, let the differences be clearly 
stated. Men succeed best in anything when they have a clear 
idea of what they are working for, and have a strong conviction 
of its importance. Brave fighting has been done, and much re¬ 
ligious fervor and zeal have been expended in the history of the 
world, for party opinions and forms and for sects based on opin¬ 
ions and forms; and if this is “the good fight of faith,” and 
success in this is “church success,” the point must be conceded, 
a creed-statement is essential to organize and inspire the zeal 
which leads to such success. 

But this is not our view of church success. To us the church 
of Christ is one. “There is one body and one spirit ." It in¬ 
cludes all who have been born of God, who walk in his spirit 
and are consecrated to the work to which Christ calls his follow¬ 
ers, all who show'by their lives that the spirit of Jesus lives in 
them. It is the body of Christian believers and Christian work¬ 
ers everywhere. To us church success is the enlargement, the 
unification, and the perfection of this body, the increase of its 
power and efficiency, and its success in the wide field of religious 
and benevolent endeavor by which the world is made happier 
and souls brought into the fellowship of Christian love and the 
joy of righteous living. Church success to us is success in gos¬ 
pel work, pure and simple, in the work which Jesus began for the 
■emancipation of man from sin, and restoring in him the image 


408 


IS A CREED-STA TEMENT NECESSAR Y? 


and spirit of God. The question is, Are the creed-statements 
which divide the church of Christ into sects arrayed against each 
other, so far as the influence of the creeds may go, essential to 
success in the gospel work as above set forth? We think not. 
To us those who loster divisions and rivalries by such means, in 
so far as they do it, are not following Christ nor acting in the 
spirit of his new commandment of love, nor his last grand prayer, 
as given in the seventeenth chapter of John, but they are “car¬ 
nal, and walk as men.” 

Let us not, however, be too confident in our opinion, but give 
it a careful examination. In the nearly nineteen hundred years 
of the experience of the church there ought to be data by which 
the question can be settled as intelligently and as surely as any 
other question of social philosophy, and by similar methods. Let 
us look for them, examine them, and abide by them. 

In studying questions of cause and effect, and the relation 
of things to each other as such, there are certain principles which 
every man uses, even in the commonest affairs of life. He may 
never have put them into form, even in thought, but he uses 
them nevertheless. In the science of reasoning, as used in the 
higher fields of science, these principles are put into form, and 
given as “canons” or rules. But reasoning is the same in the 
family or in the field, that it is in the laboratory or the philoso¬ 
pher's study. One of them, in common terms, may be stated 
thus: When two things are considered together, if it is invari¬ 
ably found that when one is present the other also is present— 
unless some counteracting cause intervenes—and when one is 
absent the'other is also absent, we may safely infer that the two 
things are related to each other as cause and effect. 

Take the simple matter of making butter. It has been found 
by long experience that the agitation of cream produces butter, 
and if cream is not in some way agitated no butter is produced. 
The safe inference is that the agitation of cream causes butter, 
and the good wife acts accordingly. Take the raising of crops. 
Observation and experiment show that certain qualities of soil 
and certain methods of cultivation result in the best crops of corn, 
or wheat, or potatoes. The conditions most favorable to each 



J. B. WESTON. 401) 

of these crops vary, and the farmer knows that if he should give 
to corn the same mode of treatment that he does wheat, or to 
wheat the same method as to corn, he would fail, and studying 
the relations of cause and effect in each case by the above rule 
he forms his conclusions and governs himself according. 

Take a case of society and morals. It is seen in communities 
of the same country, with equal advantages of soil, climate, 
facilities for market, and opportunities for improvement, if in one 
intoxicating liquors are largely sold and consumed, intemperance, 
idleness, poverty, vice, and crime abound, homes are wretched, 
children squalid and ignorant, and society taxed for the ex¬ 
penses of pauperism and crime. In another, where intoxicating 
liquors are not sold nor consumed there is intelligence, industry, 
and thrift; society is good, homes are happy, children are 
cleanly and intelligent, vices and crimes are little known, schools 
and churches flourish, and the burden of taxation for criminal 
courts and poor-houses is light. When such facts have been 
observed for a long time, and under varied circumstances, and it 
is uniformly seen that where the liquor and the drinking-habits 
are present, the misery and crime are present, and where the 
former are absent the latter are absent, it is safe to conclude that 
the sale and consumption of intoxicating liquors is uniformly a 
cause of misery and crime. 

Apply the same method to the question before us. If creed- 
statements are essential to church success then the history of the 
church should show that uniformly when and where creed-state¬ 
ments have prevailed the success of the gospel has been promoted, 
and where they have been absent gospel success has been wanting. 
Now*- in the apostolic age, and on for two or three centuries after 
Christ, the church was without creed-statements From that pe¬ 
riod creeds began to be made and declared, consequent divisions 
arose, and valiant defenders of conflicting creeds raised their 
theological swords against each other, not infrequently invoking 
also the sword of political power. If the proposition of our ob¬ 
jectors is true, the apostolic age and the early centuries should 
have been barren of success, Christianity should have stood still 
where Jesus left it at his death, while the fourth and fifth cen- 

‘ 24 


410 


IS A CREED-STA TEMENT NECESSARY? 


turies should have shown a grajid revival of Christianity, and on 
to the fifteenth century, while fixed creeds were enjoyed and 
ecclesiastical and hierarchical authority was unquestioned, the 
•church should have been on the high road of progress in the 
work of disseminating light, promoting Christian grace and vir¬ 
tue, and carrying forward the gospel of Christ in its mission of 
■converting men to righteousness and love. Was this the fact? 
Not if history gives us a true record. 

On the other hand, in the early age, while the apostles went 
out into the world with the simple gospel of Christ, with hearts 
warmed and made earnest by their love for God and man and 
by their faith in the gospel as the power of God unto salvation, 
their word was with power. The walls of religious and national 
prejudice were broken down, and churches, embracing Jews and 
gentiles, were established throughout the civilized world, and the 
name of Christ, from being a stigma and disgrace, was raised to 
honor and'power. There were differences of opinion then re¬ 
specting the importance of the Jewish ritual—the observance of 
days, the eating of meats, and there were men who insisted on 
the importance of having their opinions formulated and made 
binding^ But the apostles did not tolerate them, but insisted that 
•every man should be fully assured in his own mind that circum¬ 
cision was nothing, and that uncircumcision was nothing but the 
keeping of the commandments of God, and that in the matter of 
eating meat and observing days no man had a right to judge 
another. All forms of division were sternly rebuked and those 
who fostered them denounced as heretics. The disciples were 
exhorted to be of the same mind and live in peace, forbearing one 
another in love, giving diligence to keep the unity of the spirit 
in the bond of peace. While this .spirit was maintained and the 
disciples stood upon the principles without any creed-statement 
in the modern sense whatever, so far from there being a want of 
church success, it was the period of its greatest power and 
mightiest progress. In this case the position of our objector fails. 

This was the case in the apostolic age, and afterward so long 
as their spirit and methods continued. When Christianity had 
spread westward, and came in contact with Greek modes of 


J. B. WESTON. 


411 


thinking and debating, and with the effete systems of Greek 
philosophy, “heresies,” that is, divisions based on divers the¬ 
ories began to spring up. From the time of the Emperor Con¬ 
stantine, when Christianity obtained recognition by the govern¬ 
ment, sects began to abound. Between Corinthians, Carpocra- 
tians, Valentinians, Ophites, Patripassians, Artemorians, Mon- 
tanists, Manichaeans, Noetians, Eunomians, ^Etians, Apollina- 
rians, Adoptians, Nestorians, Eutychians, Monophysites, Mo¬ 
nothelites, Arians and semi Arians, Pelagians and semi-Pelagians, 
Homoousians and Homoiousians, creeds and creed-statements 
were abundant. If they were of any essential service in pro¬ 
moting the success of Christianity, certainly this was the period 
for its display. But the fact of history is, that from this time the 
work of making converts to Christ and cultivating godliness, 
love, and benevolent deeds for human welfare grew weak; the 
activities of the church were devoted to disputing on creeds and 
making converts to sects, the spirit of Christ was sacrificed to a 
spirit of rivalry, hatred, and persecution, and the lamp of spirit¬ 
ual life burned low in the church, and came near to extinction. 
Creed-statements had been abundantly present, and if our ob¬ 
jectors’ position is true, church success should, in logical se¬ 
quence, have been equally present. Was it so? Rather the 
reverse was true. Their importance to church success had a 
large trial, but it is safe to say that they acted against it rather 
than for it. 

True, on the division of the empire, and the grand schism 
between the eastern and western churches the hierarchy in the 
western church, impersonated in the pope, held a wide and pow¬ 
erful sway. But who will call'this period of mediaeval darkness, 
of ignorance, corruption, warfares, murders, and all forms of 
vice and degradation, a period of church success in any true 
-sense ? 

The period of the Reformation was another instance of what 
we deem church success. The crust of ignorance and spiritual 
•death in which the human mind had been confined -was broken, 
and new life, new spirituality, freer and more active thought, 
^deeper and more intelligent consecration to Christ and Christian 


412 


IS A CREED-STATEMENT NECESSARY?' 


work, more spiritual freedom, more activity in genuine gospeE 
services, ensued. The New Testament and apostolic view of 
Christianity and church work was resumed and a new and suc¬ 
cessful impulse was given to the efficiency, not of the Roman 
Church, but of the church of Christ. All Europe felt the thrill 
of the new life; and simple Christianity, instead of priestly rule, 
became a power again among men. What was the element of 
this new success? A new creed-statement or multiplied creed- 
statements? Not at all. The essential point in the Reformation 
of Luther was the holding up of the Bible as the standard in op¬ 
position to church authority. To the Bible would Luther bring « 
all the practices and usages of the church, and wherein they did 
not conform to the divine standard he denounced them. The 
broadest distinction between Protestantism and Catholicism was 
that the one was biblical, the other traditionary; the one main¬ 
tained that the Bible should be in the hands of the people, and 
that the right of private judgment should be sacred, the other 
that the authority of the church was paramount, and that the- 
right of interpreting the Bible and making the creeds was vested 
in it. 

Luther went forth with the open Bible, without any creed- 
statement; and with that as their text-book and guide and the 
embodiment of their faith did he and his co-laborers do their 
grand work for the world. Afterwards some of his followers 
thought it necessary to have a statement of their belief set forth,, 
and Luther, sorely against his judgment, consented to the Augs¬ 
burg Council. Then the Augsburg Confession was agreed to 
and proclaimed. The result was that a small portion of those 
whom the new movement had aroused agglutinated around the 
confession and formed the sect of Lutherans. But how shorn 
were they of power as compared with the great ground-swell of 
the whole Reformation, which embraced in it only the spirit of 
Christ and the gospel, with “ the Bible only ” as the “ standard.” 

The grandest work of the Reformation, then, was done with¬ 
out creed-statements and with the Bible alone as the standard. 

It does not matter how wide from our views of truth some of the 
interpretations of the reformers were. It was the Bible as they 


413 


J. B. WESTON. 

'understood it, and that was enough They were free, and they 
were honest. The vital truths of the gospel they held firmly in 
faith and life, and they were earnest in proclaiming them. Hav¬ 
ing these, for the rest, better is an honest error in freedom than 
truth in chains. 

Subsequently divisions arose and creed-statements multiplied. 
For an illustration of their value in building up the church of 
Christ let its history in England and Scotland under the Stuarts 
be studied. Creeds were plainly enough stated, and zeal for 
their defense was sufficiently emphatic, while the dungeon, the 
faggot, and the block, and the varied instruments of persecution, 
were the weapons of their gospel. 

How is it in our own day in the times of the church’s best 
success? It needs only to be stated and the fact will be recog¬ 
nized that, in times of revival and spiritual activity the creed- 
statements are in abeyance, and Christians, without regard to 
sect, work with single hearts for Christ. Then the church has 
power. But ^as soon as the sectarian zealot brings forth his 
creed, and the strife begins for each partisan to build up his own 
sect, the spirit of reformation is at an end and the revival ceases. 

In all these tests of history it is found, not that creed-state¬ 
ments are essential to the success of the church, but that their 
introduction has been attended by a weakening of its power. 

But there is another “ canon,” or rule, which may be applied 
to this question. It may be stated thus: If any one thing varies 
in any manner whenever any other thing varies in any particular 
^manner, it may be concluded that the two things are somehow 
related as cause and effect, or, at least, are connected through 
^ome fact of causation. For instance, it is observed of bodies— 
especially of metallic bodies—that they expand when thqy are 
heated, and that the expansion varies as the heat varies. It is in¬ 
ferred that heat causes expansion. 

In observing the tides and the moon it is found that the high- 
tide varies in any place as the time varies when the moon passes 
the meridian of that place, and that the tidal-wave moves around 
•tthe earth with the apparent motion of the moon around the 


414 


ISA CREED-STATEMENT NECESSARY? 


earth; hence it is inferred that the moon is connected with the 
tides in some relation of causation. 

A farmer tries what is claimed to be a new fertilizer. He 
finds that a little of it promotes the growth of his crops. Re¬ 
applies more, and finds that the growth of his crops varies as- 
the quantity of the material applied varies. He concludes that 
it is a genuine fertilizer. 

It has been observed that if a barometer is taken to the top of r 
a high mountain or up in a balloon the column of mercury in- 
the tube falls, and that it rises again as the barometer is brought 
down, the mercury varying in its height inversely as the height 
from the level of the earth varies. Hence it is inferred that be¬ 
tween the two facts, the height of the barometer in the air and 
the height of the mercury in the tube, there is a causal relation,, 
and it is taken as a proof that the atmosphere has weight, this- 
weight growing less the higher we ascend. 

Under this rule, if it should be found that church success uni¬ 
formly varies as the abundance and fullness of creed-statements 
vary, we must infer that they are connected with church success, 
through some fact of causation. But though we may not be 
logically warranted in saying that if they do not thus vary they 
are not thus connected, we may go a step further in another 
direction, and say that if it is found that church success increases 
as creed-statements diminish—that is, in proportion as they are 
less numerous, cover less ground, or are less emphatically insisted 
on, any or all these —we are warranted in concluding not only 
that they are not essential to church success, but that they are a 
hindering cause, and should be entirely dispensed with. 

The facts already cited show that the more creeds the greater 
and ijiore numerous have been the divisions in the church; and 
the more the divisions the lbss the power of the church for its 
proper work. We see, too, in our own day, as has been seen in 
all history, that the more the spirit of Christ gains possession of 
Christian hearts, and the more they are actuated by the great prin¬ 
ciple of love to God and love to man, the more they are drawn 
together, and the less do they think of the minor points in which< 
they differ. Moreover, the more they are drawn together by 


415 


/. B. WESTON. 

this spirit, and the more their small differences fade out of sight,, 
the more is their influence in the world, the greater is the con¬ 
centration of power on the all-comprehending work of the gos¬ 
pel, and the greater their effectiveness in carrying it forward ; 
hence the tendency to union and the organizations *for united 
Christian effort. Presbyterians and Congregationalists forget 
their differences in the American Board of Commissioners for 
Foreign Missions. More differences still are laid aside in the 
Evangelical Alliance, and still more in the Young Men’s Chris¬ 
tian Associations, the Sunday-school unions, and various other 
organizations for efficient Christian work. And generally the 
more the greatness of the mission of the church, as Christ’s 
reformatory agency in the world, is magnified, the greater is its 
success in that mission, and at the same time the more are creeds 
forgotten or set aside. And they are forgotten or set aside not 
because men change their opinions, but because they instinct¬ 
ively feel that to bring forward their statements and to emphasize 
their differences would be a positive detriment to the cause 
which engages their hearts. In seasons of general revival the 
power of the church, as a whole, is greatest in a place where the 
sect divisions are forgotten, and the *one thought of saving sin 
ners from sin and bringing them to Christ absorbs all minds and 
energizes all endeavors. The hypothesis, then, that a creed- 
statement is essential to church success, is brought to the test of 
historical facts under both these rules, utterly fails of verification. 
And what is more, we have a very decided intimation that the 
contrary is true, and that they are a positive hinderance. 

But I know we shall be met here with the argumentum ad hom- 
inern: “You declare it as your own denominational position 
that you reject all creed-statements, and your success certainly 
does not show well as compared with other denominations who 
have them. How do you account for this?” We have no dis¬ 
position either to deny the fact or evade the question. But first 
let us take another view. 

It is a well-known fact in philosophical inquiry that men are 
liable to be misled in their investigation by an “intermixture of 
circumstances.” It is rarely possible to find two circumstances 


416 IS A CREED-STA TEMENT NECESSAR Y ? 


existing by themselves, and we are compelled to consider them 
co-existing with many others. There is danger, then, that in a 
careless, and sometimes in a somewhat carelul, investigation a 
circumstance will be taken for a cause which is not a cause, 
while that which is the real cause is overlooked. This is 
especially true when the question has been prejudged, and one is 
looking for cases of the relation of antecedent and consequent in 
certain facts to confirm the theory that they are cause and effect. 

Somebody has observed several cases where, the last Friday 
of a month being rainy, the next month was a rainy month, or 
the last Friday being fair, the weather of the next month was 
fair; so they are confirmed in their belief that there is some 
causal relation between the weather of the last P'riday in any 
month and that of the succeeding month, or that the weather of 
the last Friday is “a sign” of the weather of the next month. 
The real causes of the weather are overlooked, and the contra¬ 
dicting cases are ignored. 

In Europe, for many centuries, the nations that have been 
prosperous and strong have had a monarchical form of govern¬ 
ment; hence the European infers that a monarchy is necessary 
to the prosperity and strength of a nation, and that republics 
can not succeed. Hence it was that on the outbreak of our 
civil war they confidently expected our national ruin. They 
thought it impossible that a country without a king could stand 
the strain of such a war, and the rebellion must succeed. The 
form of government is here taken for the cause of national suc¬ 
cess, while the real causes—the intelligence, morals, industry, 
and frugality of the people, and a patriotic loyalty to the nation 
as a nation rather than to the king as its sovereign—are over¬ 
looked. 

So it may be in this case. The constant fact has been that a 
good degree of church success, especially of denominational 
success, has been found co-existing with creed-statements. In¬ 
deed, as before intimated, Christendom has been so thoroughly 
divided into sects and pervaded by creed-statements that there 
has been as little chance, of late years, to observe church suc¬ 
cess without them as there has been in Europe to see national 


417 


/. B. WESTON. 

success without a crowned head. So a habit of thought has 
been engendered which has rendered it almost impossible in 
many minds to separate, even in idea, the prosperity of the 
cause of Christ from the success of the denomination, or to con¬ 
ceive of church success without a creed-statement as a concom¬ 
itant. 

But let us see if there can pot be found among the circum¬ 
stances attendant upon the grand successes of the gospel some 
which are uniformly present, and which ought to be taken .as the 
true causes. Take the case of the apostles. What do we find 
among them ? 

1. We find them to have been devout believers in the Lord 
* Jesus Christ as a savior from sin. By this faith they had been 

led to forsake their own sins, and in their hearts and lives they 
had been converted to him. The spirit of Jesus dwelt in them 
and actuated them. 

2. They believed the teaching of Jesus and the doctrine of 
the New Testament, of which, under God, they were the authors. 
This embraces the statement of faith which we have given above 
as our own. Inspired by love to man as well as love to God; 
believing that men of all nations were sinners and that Jesus had 
died for them all, the righteous for the unrighteous, to bring 
them to God; that in him was everlasting life and out of him 
there was no salvation—they went forth with a large-souled con¬ 
secration and an undaunted zeal to win Christ and win souls to 
Christ. And the Spirit of God went with them. They did not 
count their lives too dear to be sacrificed in their work; and, 
feeling themselves debtor to Jew and to Greek, they went every¬ 
where on their mission of love and salvation. 

3. They had a firm faith in the resurrection and a future 
state. Christ had brought life and immortality to light to them 
through the gospel, and they accepted it. Life to them was a 
reality whose issues were comprehended by eternity alone. Sin 
to them was a fearful destroyer, working ruin to a soul whose 
destiny was eternal. Possessed by such convictions they were 
wonderfully in earnest in preaching the gospel of salvation and 
proclaiming Jesus as man’s only hope and all-sufficient Savior. 


418 IS A CREED-STATEMENT NECESSARY ? 


4 . They were persistent and systematic in their work. They 
did not act temporarily nor spasmodically. When they went to 
a place for their work they set about it by such measures as 
promised success, and continued till they saw the cause firmly 
established. Leaving it, they did not leave it to die, but left the 
body organized for Christian work, with competent men to see 
to carrying it forward. These were the elements of their success. 
The same were the elements of Luther’s success, of Calvin’s, of 
Wesley’s, and of successful Christian workers of all times and 
in all spheres. 

Is it not the fact of all history that the following things have 
been present and have been the essential elements in all cases of 
genuine success in Christian work : Faith in J esus as the Savior 
of men; faith in his words; hearts of devout piety and conse¬ 
cration, and filled with love to God and love to man; a convic¬ 
tion of the fearful nature of sin and the essential value of holi¬ 
ness ; faith in the gospel as the power of God unto salvation; a 
self-denying earnestness in working for man’s deliverance and 
salvation from sin; a love for man as man and a desire for his 
welfare, temporal and eternal, seeking to alleviate his bodily ills, 
to promote general intelligence and education, to strengthen 
morality and save from the slavery of vice, to make homes happy 
and nations prosperous, and to do all things possible for the good 
of man, individually and collectively, for this world and the 
next; a serious conviction that man’s character in this life bears 
upon his destiny in eternity for good or ill; a disposition to for¬ 
get all smaller differences and join with any and all in labor for 
the gospel’s grand end; with such a conviction of the impor¬ 
tance of these things as will lead to united, systematic, and or¬ 
ganized endeavors to promote thei^ success and a tenacious per¬ 
sistency in laboring for it in all possible fields, by all possible 
means, through all seasons of the year and all periods of life ? 

We can point to instances of church success where creed- 
statements are wanting. Can anybody point to instances of it 
where the above-named elements are wanting ? Have not these 
always been the secret of religious power—in the apostles and. 
their co-laborers, in Luther and the leaders of the Reformation, 


419 


/. B. WESTON. 

in all those who have done a grand work for Christ and humanity, 
Protestant and Catholic, orthodox and heterodox, of all creeds, 
and no creed, pastors and evangelists, ministers and laymen, 
successful devotees to Christian work of all ranks and in all 
spheres ? 

Here are several causes all related to each other, and all help¬ 
ful to the same result. To the highest results all are necessary. 
But a variation of effect is possible according as there is a varia¬ 
tion in the intensity of the causes or in the completeness of their 
combination. Taken together they stand the test of both our 
methods of verification. Where they are present success is pres¬ 
ent, where they are absent success is absent, where they vary 
success varies. 

The introduction of a creed dividing the forces of Christ and 
preventing that united co-operation which is necessary to the 
highest results always and necessarily tends to hinder, but may 
not destroy success where the other elements are strong, and 
active grand results may often be seen in spite of the hindrance. 
And there are many other things besides creeds which create di¬ 
visions and foster strifes Not every church, either with or with¬ 
out a creed, is perfectly united. Schisms and differences of 
various kinds and for various causes exist, other than those aris¬ 
ing from creeds, and wherever and from whatever cause they 
exist they have the same fatal effect. Spiritual power, all power 
for good is paralyzed. 

Sometimes this combination of causes is found existing and 
operative for a short time, and then a relaxation follows. These 
are the seasons of revival which are barren of permanent results. 
To be genuinely effective the work needs to be continued, and 
the new force organized and set to work with high purpose. 

Sometimes there is a lack of wisdom in the choice of measures. 
—a lack of system in organizing them, or a lack of persistency 
in carrying them out. Sometimes, and oh, how often, there is a 
lack of a thorough conversion, of a clear vision of what the 
Christian life means and what it demands, a failure to see how 
much greater it is than all our petty whims and selfish interests,, 
so that the missionary spirit which belongs to the gospel of 


420 IS A CREED-STATEMEN1 NECESSARY? 

Christ, the spirit of consecration to Christ, and the best service 
for him, is woefully wanting. Where such is the case the church, 
so-called—it is not a church in any true sense—is not only pow¬ 
erless, but a reproach. And generally there is too often a lack 
•of iaith in the verities professed, of such a faith as takes posses ■ 
•sion of and controls the life, and looks at Jesus and the gospel, at 
man and his destiny, at Christian life and Christian duty in such 
a light as to bring the whole being into harmony with God. 
Thus his indwelling presence and his almighty love and power 
co-operating with our endeavors is forfeited. 

Here we may make confession of our denominational weak¬ 
ness, and look for the cause. Denominationally—as compared 
with many others—our success is not flattering. We might 
plead in palliation that we do not exist for the up-building of a 
sect, but for the enlargement, the liberalization, and unification 
of the body of Christ. While our numbers have not largely in¬ 
creased, and our denominational mark in the world has not been 
very signal, the idea for which we stand, and the end for which 
■we work are grandly progressing. The bonds of sectism are 
weakening, and the spirit of union and liberality is pervading all 
churches, besides making strongholds in independent organiza¬ 
tions. In all this we see the success for which we pray. 

But we do not palliate—but to confess. In many of the con¬ 
ditions of true -success we are wanting in common with other 
-denominations; in other respects we acknowledge our short¬ 
comings are our own. Wanting in a creed statement and the 
animus which it inspires in its little sect, many of our people, 
ministers and laymen, fail to grasp the grand idea for which we 
stand. They can not quite rid themselves of the narrowing influ¬ 
ence of sectism in the religious atmosphere around them. They 
do not quite comprehend that the kingdom of God is the object 
to live for, and that as it is greater than any sect so it is more 
worthy of our zealous, and consecrated, and unremitting labor. 
Our endeavors for building up the cause have lacked persistency. 
We have had many revivals, and large numbers have been added 
to our churches, but the work has been spasmodic and tempo- 
% rary. The idea has not been instilled by the minister, nor 


421 


J. B. WESTON. 

grasped by the convert, that the service of Christ means organ¬ 
ized, harmonious, and self-denying work by all possible means 
for the sustenance and advancement of his cause and for the 
welfare of man. So revivals have often, while adding members 
to the roll, added no effective strength to the churches, and no 
such enterprising earnestness in the cause has been shown as 
will indicate that they realize it to be important, and thus com¬ 
mend it to the thoughtful, or insure its success. The ministry 
likewise has lacked industry and wisely-applied efforts in the 
cause. They have taken the chief end of their mission to be to 
have revivals in the winters and add converts to the churches, 
and the rest of the year to preach their Sunday sermons and go 
home. 

They have neither worked “daily, and from house to house ’* 
among their people, as the apostles did, nor have they devoted 
themselves to solid study so as to make themselves workmen that 
need not to be ashamed. They have often lived away from their 
churches, their pay has been small—and such services are of 
little worth —their traveling expenses have been considerable, 
and they have been obliged to give their attention to something 
else for a support. The churches have thus lacked leadership, 
and have been taught to be content with a shadowy semblance 
of the means of grace, instead of enjoying the constant and 
united labor of pastor and people. They have lacked the essen¬ 
tial elements of success which would enable them to take and 
hold a Strong position in central places. Many have mistaken 
the meaning of Christian liberty, taking it to be freedom from 
religious services instead of freedom in them. 

The result has been a lack of public spirit—a lack of that 
organized and systematic effort in general measures which comes 
only of an all-controlling conviction of their importance; for 
organization is born of life, not life of organization. When the 
conviction of the importance of a thing takes general possession 
of men’s minds they easily organize and work together for its 
attainment. System is the outcome of intelfigent endeavors to 
attain an end; and that system is best which in any case will 
best reach the end. But unless the conviction of the importance 


422 IS A CREED-STATEMENT NECESSARY? 

■of the end is general enough and strong enough to unite the 
■efforts of men and hold them to harmonious and persistent en¬ 
deavor^ to attain it, no success will be reached. Our difficulty 
has been not primarily in the lack of organization so much as 
•of that devotion to the broad work of Christ and humanity 
which compels organization for its accomplishment. Our lack, 
then, which we would not deny, arises, not because we lack in 
creed-statement, but because we 'lack too generally in the self- 
denying and intelligent consecration to gospel work in its broad¬ 
est and highest sense. 

This is an outline of the evils that need to be remedied. And 
the importance of the cause we espouse—which, rightly con¬ 
ceived, is no less than the cause of Christ himself—calls with a 
voice that should reach every ear to shake off the incubus that 
has enthralled us and to arise to new endeavor. 

What we need, then, as not creed but consecration —personal 
■consecration to Christ and his cause. We need a better concep¬ 
tion of the grandeur and importance of the work of building up 
the body of Christ—a consecration to that work which will over¬ 
shadow our selfish preferences and our shrinkings at earnest 
•efforts, and lead to united and-systematized measures for promot¬ 
ing it as well as to that steadfast persistency in those systematized 
measures on which the divine hand always bestows the crown of 
victory. 


REV. ASA W. COAN. 


t 


Asa W. Coan was born near the village of Rome, Adams 
•county, Ohio, November 15, 1833. His father, Captain Asa 
Coan, was a native of Cayuga county, New York. His mother, 
Mary Coan, was a native of Gallatin county, Kentucky. She 
was the daughter of Dr. John Jones, who was of Welsh descent. 
His father’s father. Colonel William Coan, was of German de¬ 
scent. Both grandfathers were revolutionary soldiers. His 
father had four brothers, namely, Jacob, Charles, William, and 
Collins. 

Asa W. Coan was one of a family of twelve children—seven 
sons and five daughters. His opportunities for attending school 
in his boyhood were very limited, and those not well improved. 
His parents and grandparents were among the earliest members 
•of the Christian Church in Kentucky and Ohio. He united 
with the Christian Church at Stout’s Run, Adams county, Ohio, 
January 12, 1852, and commenced preaching immediately. 
Being but a few months past eighteen years old, he determined 
to seek an education. Now came a time of trial. He had been 
remarkably successful as an evangelist, and the old ministers, to 
whom he looked for counsel, were all opposed to his going to 
school. Notwithstanding these discouraging circumstances he 
went to Clermont Academy, near New Richmond, Ohio, in 
November, 1853. He often speaks of Professor James K. Parker, 
principal of that academy, as the man to whonfhe is more indebted 
than to any other for whatever usefulness he may have been to the 
world. It was by Professor Parker’s kindness, wise counsels, and 
; generous encouragement that it was possible for him to remain 
at the academy for two years. 

In the year 1855 he taught school one half the year and at¬ 
tended the academy the other half. In 1856 he opened a pri¬ 
vate school for advanced pupils, which he conducted with good" 



424 


ASA W. CO AN. 


success for two years. In 1857 he was married to Miss Mary 
Morton. He continued teaching and superintending school until 
1862. His large and generous respect for human rights made 
him a most unrelenting opponent of American slavery. To 
speak against that system, at that time, in that country, exposed 
him to the violence of the bitterest prejudice of the people. He 
was, nevertheless, popular as a preacher, and his services always 
in demand. 

His position on the slavery question brought *him into the 
arena of politics in early life, and he has continued to take active 
part in public affairs* until the present time. In 1865 he was 
elected a member of the General Assembly of Ohio. Having 
previously read law, and having been a diligent student of pub¬ 
lic affairs, he at once became a leading member of that body. 
On retiring from the General Assembly in 1867 he settled as 
pastor of the church at Enon, Ohio. He continued in that rela¬ 
tion for two years, when he accepted a call to the Bradstreet 
Church, Providence, Rhode Island. 

In the autumn of 1873 he became pastor of the church at 
Marion, Indiana. For the year 1875 he was pastor at James¬ 
town, Ohio. In 1876 he removed to Yellow Springs, Ohio, 
where he remained until his resignation in August of 1881, to 
accept the position of editor of the Herald of Gospel Liberty, at 
Dayton, Ohio. 

He is a man 0/ decided convictions and pronounced opinions. 
He never occupies a doubtful position. He claims no right for 
himself, however, that he is not willing to grant to others. He 
is a trustee of the Christian Biblical Institute, of Antioch College, 
and was for many years a trustee of the Christian Publishing 
House. He is president of his conference, of the Ohio State 
Christian Association, and of the American Christian Conven¬ 
tion. 


4 


4 




















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* 



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V 


















































































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. 



SALVATION THROUGH CHRIST. 


BY REV. ASA W. COAN. 


“And thou shalt call his name Jesus: for he shall save his people from 
their sins” —Matthew i : 21. 

Salvation is the theme of the gospel. The name Jesus means 
savior. It is the Greek form of the Hebrew name Joshua. 
(Heb. 4: 8.) Jesus is ordained of God a “prince and a savior.” 
“There is none other name under heaven given among men 
whereby we must be saved.” 

Salvation from sin is the great need of all men. “ Sin wrongs 
the soul—its wages is death.” Our poor world weeps to-day 
because men are sinners. The sad, sorrowful history of our 
race is a record of shame and woe because it is the story of our 
sin. 

The wisest and best men of all countries and all ages have 
devoted themselves most earnestly to the work of alleviating the 
sorrows of sin. He who has done nothing to break the power 
of sin has done nothing for the good of man; and he who has 
done nothing for the good of man has done nothing for the 
honor of God. He who helps man best honors God most. The 
name of Jesus gathers all its charm and beauty from the fact 
that he is both able and willing to save—“mighty to save and 
strong to deliver. ” 

In the investigation of our subject let us consider 

I. The necessity for the work which Christ came to do. And 

II. The means and methods by which Christ accomplishes 
his work. 

I. The necessity. 

That the world needs salvation—deliverance from the guilt 
and power of sin—from the love of, and desire to, sin—all hu¬ 
man experience testifies. Sin has its sources in our inmost being. 

25 




428 


SALVATION THROUGH CHRIST. 


The overt act is but the shadow of the inward condition which 
gave it being. Mere statutes, or rules of conduct, which attempt 
to restrain the outward act without correcting the inward condi¬ 
tions are powerless to deal with sin. 

Sin is not an entity having an independent existence of its 
own. It is something that belongs to man, and belongs to each 
man personally. Sin has no existence save in the consciousness 
of the guilty wrong-doer. 

1. Evidently the necessity for the coming of a savior did not 
arise from the divine side of the controversy which God has 
with the world. There is not now, neither at any time has there 
been, any disability on the part of Jehovah. “Behold, the 
Lord’s hand is not shortened, that he can not save; neither is 
his ear heavy, that he can not hear.” “ Is my hand shortened, 
that I can not redeem? or have I no power to deliver?” There 
is not a chapter in the Old or New Testament that treats of the 
subject at all, that does not in some form assert God’s power to 
save men. 

2. Certainly there is not now, neither at any time has there 
been, a want of disposition on the part of God to save men from 
sin. “A mother may forget her child, yet will I not forget.” 
“All the day long have I stretched out my hand.” “God so 
loved the world that he gave his only-begotten Son; herein is 
love, not that we loved him, but that he loved us.” It would be 
almost blasphemy to assume in the face of these scriptures, and of 
these scriptures, and of our own highest and best conceptions of 
the character of God, that it was possible to place him under a 
disability either as to his power or his disposition to save. 

3. The same prophet, whose burning words proclaim in glow¬ 
ing grandeur both the ability and disposition ‘of God to save, 
proceeds with equal clearness to set forth the hindering cause: 
“Behold, the Lord’s hand is not shortened, that it can not save; 
neither his ear heavy, that it can not hear; but your iniquities 
have separated between you and your God, and your sins have 
hid his face from you, that he will not hear.” 

The bad fact of sin is the one and the only ground of separa¬ 
tion between man and his God. Heathen worshipers spend 


ASA W. COAN. 


429 

much of their time and thought in attempts to appease the wrath 
of their gods. It would appear that, for some time prior to the 
Babylonish captivity, the Jews had fallen into the practices of 
their idolatrous neighbors. The priests taught the people that 
God was angry with them on account of their sins and that his 
wrath could be assuaged only by a great multitude of sacrifices 
and offerings. The prophets, however, “whose lips had been 
touched with a live coal from the altar,” uttered the word of Je¬ 
hovah in most fearful denunciation of the priests and of their 
heathenish doctrines and practices. “To what purpose is the 
multitude of your sacrifices unto me ? saith the Lord: I am full 
of the burnt-offering of rams, and the fat of fed beasts; I 
delight not in the blood of bullocks, or of lambs, or of he-goats >r 
“If I were hungry I would not tell thee; for the world is mine 
and the fullness thereof.” “ Will I eat the flesh of bulls, or drink 
the blood of goats ? ” 

The people were most distinctly informed that their troubles 
did not arise because of God’s demands or of his disabilities, 
legal or otherwise, but because of their sin and rebellion against 
his wise and holy laws that their attempts to bribe him with 
offerings were an abomination to him. Those offerings that 
were intended as confessions of their own sinfulness and as sym¬ 
bols of their cleansing and of their gratitude for blessings be¬ 
stowed, were most basely perverted when they were offered as 
the price of an indulgence to sin. 

The prophet was directed to forbid the wretched devotees the 
courts of the Lord’s house, for they sought to compound with the 
Almighty, and to purchase his favor to their sins. They desired 
to be saved from his wrath, but not from their sins. Their 
trouble could be met only in one way, and that way was distinctly 
pointed out, so “that he may run that readeth it,” and “the 
wayfaring men, though fools, shall not err therein.” 

“Wash you, make you clean: put away the evil of your 
doings before mine eyes; cease to do evil; learn to do well; 
seek judgment, relieve the oppressed, judge the fatherless, plead 
for the widow. Come, now, and let us reason together, saith 
the Lord: Though your sins be as scarlet, they shall be as 


430 


SALVATION THROUGH CHRIST 


white as snow; though they be red like crimson, they shall be as 
wool. Let the wicked forsake his way, and the unrighteous 
man his thoughts: and let him return unto the Lord, and he will 
have mercy upon him, and to our God, for he will abundantly 
pardon.” This is “God's remedy for sin.” He never had any 
other; he has no other now. 

The gods of the heathen were the creatures of their own im¬ 
aginations. They were the deified passions of base and degraded 
men. When one nation was about to engage in war with another 
nation its priests began the offering of sacrifices for the purpose 
of securing the favor of their own god. Offerings were provided 
at the public cost, and the treasury of the nation was often 
heavily taxed for that purpose. After the priests of a nation had 
glutted the vengeance of their own deities, they began not unfre- 
quently to offer gifts to the gods of their enemy, thinking thereby 
to secure their good-will also. In this, however, it was neces¬ 
sary to use great skill and secrecy. If their own god should 
discover their gift’s to other gods, he would at once become jeal¬ 
ous and turn against his own people and chastise them for un¬ 
faithfulness. Their worship was a system of fraud and duplicity 
which could not fail to reproduce itself in the life and character 
of the people who practiced it. 

The people of Moab worshiped Chemosh. When their king 
saw the hosts of Israel marching in triumph to the land of Ca¬ 
naan he was greatly alarmed. Vague traditions of the God of 
Abraham lingered among his people. The God of their great 
kinsman was Jehovah—the high God—the God of gods. No 
other god was able to stand before him who is the Almighty. 
Something must be done to secure the favor of Jehovah. So 
King Balak sent a messenger to the ancient home of Abraham 
and Lot, the ancestor of his own people, with instruction to 
bring from thence a prophet who, in the name of Jehovah, shall 
blight the glory of Israel and deliver him and his people from the 
danger to which they were exposed. The king was not only 
ready to bribe the prophet, but the wealth of his kingdom was 
ready to be offered as a bribe to the God of Israel. 

Long years afterward the Prophet Micha, while reproving the 


ASA W. COAN. 


431 

same disposition among the people of Judah and Israel, drew the 
picture thus: “O my people, remember now what Balak, king 
•of Moab, consulted, and what Balaam, the son of Beor, an¬ 
swered him from Shittim unto Gilgal; that ye may know the right¬ 
eousness of the Lord. Wherewith shall I come before the Lord, 
and bow myself before the high God? shall I come before him 
with burnt-offerings, with calves of a year old? Will the Lord 
be pleased with thousands of rams, or with ten thousands of 
rivers of oil? shall I give my first-born for my transgression, the 
fruit of my body for the sin of my soul ? He hath showed thee, 
O man, what is good; and what doth the Lord require of thee, 
but to do justly, and to love mercy, and to walk humbly with 
thy God?” 

Let it be distinctly remembered that this is “the righteousness 
of the Lord.” That which consists in doing justly—maintaining 
integrity and purity of character. But it does not stop there. It 
loves mercy - finds supreme delight in tenderness apd charity. 
Nor does it stop there. It humbly bows itself before the throne 
of Him who is the God of the whole earth—the giver of all good, 
and the only hope of man in time and in eternity. 

This is the righteousness that saves men. It is the only right¬ 
eousness that ever did save men, and the only righteousness that 
ever will save men. 

The doctrine of purchasing the favor of God by the offering of 
sacrifice was not wholly unknown at the time our Savior was on 
earth. Hillel, who was the grandfather of Gamaliel, who was 
Paul’s teacher in the rabbinical school at Jerusalem, is said to 
have taught that God was so well pleased with sacrifice that he 
could be induced by offerings to change his most solemn pur¬ 
poses; that if the priests had only sufficient number of cattle to 
offer, God could be induced to change any of the command¬ 
ments of the decalogue and make it just the reverse to what it 
now is. It was a tradition of our Savior’s time that a son might 
absolve himself from any obligation to care for his parents when 
they were old, by consecrating all his goods to the service of the 
Lord. The priests were interested in the abundance of sacrifice 
ibrought to the temple; from them they had their living, hence 


432 


SALVATION THROUGH CHRIST 


their teaching. Jesus rebuked this doctrine most severely, and? 
taught that he who cared for his father and mother most ten* 
derly served God most acceptably. 

No one sentiment is more universal among men than the 
belief that the source of our troubles is objective rather than sub¬ 
jective—that they arise from causes outside of ourselves, rather 
than from conditions within ourselves. In the time of the 
prophet Hosea, Israel and Judah were abundantly willing to 
offer sacrifices to God, but they were not willing to be merciful 
to the poor. The same spirit was rebuked by our Savior when 
he quoted that prophet to the Pharisees—“Go, learn what this 
meaneth. I desire mercy and net sacrifice, aqd the knowledge 
of God more than burnt-offerings.” 

Men have always manifested more willingness to purchase the 
favor of God with offerings, than to accept it as a gracious gift 
upon the one only condition of being fit to receive it. God asks 
no equivalent for his grace—there is no price* upon his mercy. 
If he should make such demand grace would cease to be grace, 
and the word mercy would become a misnomer. His mercy 
is as broad as human woe, and his invitations are given to the 
ends of the earth: “ Ho, every one that thirsteth, come ye to 
the waters, and he that hath no money; come ye, buy and eat;, 
yea, come, buy wine and milk without money and without price.^ 

We have seen that the necessity for salvation through Christ 
arises on the human and not the divine side of the controversy; 
that he came not to relieve God from any disability either of disr 
position or power to save; that sin is the source of the world’s, 
woe, and that Christ came to save his people from their sins. 

Let us now proceed to consider 

II. Some of the methods by which Jesus saves men. 

In his speech to the Jews in the temple, St. Peter described the 
work which Christ came to accomplish in these words, “Unto 
you first God, having raised up his Son Jesus, sent him to bless 
you, in turning away every one of you from his iniquities.” 

To turn a man away from his iniquities is to save him from his. 
sins. Jesus said that he had “come that men might have life' r 



ASA W. COAN. 


433 


;and have it more abundantly.” John said that “ in him 
is life and the life is the light of men.” Life is con¬ 
sciousness. In this case it is consciousness of God, of duty, 
and of destiny. It is consciousness of God’s being—of his 
holiness and his love. It is consciousness of the obligation 
to believe and obey the truth. It is consciousness of immortali¬ 
ty. The world lay slumbering in the torpor of sin, ignorance, 
and unfaith. Jesus came to waken it to consciousness. So much 
of life is there in him—so complete is his consciousness of 
God, of truth and duty, that his life becomes the light of the world. 
No man sees God as he is; no man sees life’s duties as he should 
until he sees them through the eyes of Jesus. In the story of 
the prodigal son, the turning point in the salvation of the young 
man will be found at the moment “when he came to himself.” 
When the consciousness of h&me, with its loves, its joys—when 
the consciousness of his father’s pardoning pity, and of his own 
wretchedness and utter helplessness dawned upon his heart—then 
the question of his returning to his father was already settled. He 
“devised no schemes” for placating his father’s wrath, or “satisfy¬ 
ing his justice.” He did not ask his father to lay his sins upon his 
obedient brother. Nor did he ask that “the merits” of his faith- 
:ful brother might be transferred to his account so as to “make it 
possible” for his father to forgive him without bringing his gov¬ 
ernment into contempt before his slaves and his children. Noth¬ 
ing of the kind appears in this story, nor does it appear a,nywhere 
in the teachings of Jesus. 

Men who are in sin are represented in scripture as being sick. 
Jesus comes to all such as a physician comes to his patient. He 
comes to administer remedies and to offer nourishment. His 
remedy for the malice and hate which burrows in the heart of sin 
is the story of the cross—the tragic tenderness of dying love. In 
,all the range of human thought and human feeling, there is no 
*me reflection so fraught with tenderness—mo one reflection hav¬ 
ing in it so much to subdue our rebellion and rebuke our sin as 
the remembrance of the wondrous love of Jesus. “We love him 
because he first loved us.” It requires little effort to believe on 
.him whom we love. Aye, ‘fevery one that lovethiis born of 


434 


SALVATION THROUGH CHRIST 


God.” “He knoweth God.” “He dwelleth in God because he 
dwelleth in love.” He is a new man. He has been created 
anew in Christ Jesus. Having a new and spirit-quickened love 
he has a new heart. To such a one God is no longer a vague, 
mythical uncertainty, but the most real of all realities. The long 
dark night of doubt and unfaith has given way before the rising 
of the Sifn of Righteousness. His imprisonment is at an end. 
He is redeemed from bondage of lust and passion. He is ran¬ 
somed from the oppressions of avarice dnd greed of gain. He 
is released from all sin, and his cleansing is a most glorious and 
wonderful reality. He that was lost is now found. He that was 
blind now sees. He that was dead is now alive. 

Christ’s salvation removes the guilt of sin. It removes the de¬ 
sire to sin. It breaks the bonds of sin. It is deliverance to the 
captive. It is the bread of life and the water of life. O thou 
blessed Lamb of God, ever more give us of this bread, and grant 
us that we may drink of that water, and thirst no more. 

“ Feeble, helpless, how shall I 
* Learn to live, and learn to die ? 

Who, O God, my guide shall be ? 

Who shall lead thy child to thee ? 

Blessed Father, gracious One, 

Thou hast sent thy holy Son : 

He will give the light 1 need ; 

He my trembling steps will lead. 

Through this world, uncertain, dim, 

Let me ever lean on him; 

From his precepts wisdom draw, 

Make his life my solemn law. 

Thus in deed, and thought, and word. 

Led by Jesus Christ the Lord, 

In my weakness, thus shall I 
Learn to live, and learn to die.” 


























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